A second point that caught my attention was that the very persons who insist upon keeping religion and science separate are eager to use their science as a basis for pronouncements about religion. The literature of Darwinism is full of anti-theistic conclusions, such as that the universe was not designed and has no purpose, and that we humans are the product of blind natural processes that care nothing about us. What is more, these statements are not presented as personal opinions but as the logical implications of evolutionary sc
Biochemists assume that the three cellular kingdoms evolved from a single common ancestor, because the alternative of supposing an independent origin of life two or more times presents still greater difficulties. The common ancestor is merely hypothetical, as are the numerous transitional intermediate forms that would have to connect such enormously different groups to the ancestor. From a Darwinist viewpoint all these hypothetical creatures are a logical necessity, but there is no empirical confirmation that they existed.
I approach the creation-evolution dispute not as a scientist but as a problem of law, which means among other things that I know something about the ways that words are used in arguments. What first drew my attention to the question was the way the rules of argument seemed to be structured to make it impossible to question whether what we are being told about evolution is really true. For example, the Academy's rule against negative argument automatically eliminates the possibility that science has not discovered how complex organisms could have developed. However wrong the current answer may be, it stands until a better answer arrives. It is as if a criminal defendant were not allowed to present an alibi unless he could also show who did commit the crime.
One of the truly bizarre things about our current cultural situation is that the leading figures of the scientific establishment seem genuinely amazed that the citizens do not accept finch-beak variation as proof of the claim that humans, like all animals and plants, are accidental products of a purposeless universe in which only material processes have operated from the beginning.
As students grow more and more accustomed to assuming materialism and naturalism in their academic work, the concept of creation by God gradually tends to become less real to them. It is not so much that any single finding undermines their faith; rather, the day-to-day practice of thinking in naturalistic terms about academic subjects makes it awkward to think differently when it comes to religion.