I call upon You, Lord, God of Abraham and God of Isaac and God of Jacob and Israel, You who are the Father of our Lord Jesus Christ, the God who, through the abundance of your mercy, was well-pleased towards us so that we may know You, who made heaven and earth, who rules over all, You who are the one and the true God, above whom there is no other God; You who, by our Lord Jesus Christ gave us the gift of the Holy Spirit, give to every one who reads this writing to know You, that You alone are God, to be strengthened in You, and to avoid every heretical and godless and impious teaching.

St Irenaeus of Lyons, Against the Heresies 3:6:4

Saturday, December 26, 2009


The transition from modernity and postmodernity has involved a radical shift in epistemology. However, within both paradigms, philosophical naturalism is the dominate metaphysical assumption. Therefore, the Christian’s need to be able to aptly confront and destroy the stronghold of the evolutionary hypothesis is always a fore issue.

In my experience, a frustration would often arise. This frustration was rooted in the nonbeliever's semantic sliding between two meanings of the term evolution. One the one hand, they will try in vain to argue for evolution in its etiological sense: Evolution explains the origins and sustention of everything. On the other hand, when this premise is being battered, they will quickly invoke some observational variations in a genus or the like, and then attempt to transfer the Christian’s concession of that point back into their argument for evolution in the etiological sense, what I call meta-evolution. They then want to point out that the Christian is anti-science in their rejection of meta-evolution.

Moreover, I’ve found that it is not always the case that this is overtly intentional on the part of the nonbeliever. That is, the nonbeliever is not equivocating the concepts self-consciously. A scanting look through any public science textbook will reveal the same method of persuasion; which, on the part of the textbook contributors, we must conclude however that the use of the equivocation is programmatic. Granting the natural man’s general enmity against God’s truth, the student takes the propaganda in as a fish does water. This argument can help in educating the nonbeliever of just how futile their underlying assumptions are.

Often, then, nonbelievers who have not engaged in the tough-mindedness required to see through the smoke of the intelligentsia are simply parroting what a minimum of 12 years of direct indoctrination has given them.

The only answer to bad reasoning is truth. I’ve found that the use of the dilemma--a valid form of argument--helpful in defusing this type of rhetoric.

Formally, the dilemma has the following pattern:

1. Either P or R
2. If P, then Q
3. If R, then S
4. Therefore, either Q or S

From here, one simply demonstrates from the conclusion (4) that Q and S are either irrelevant, unhappy, or absurd.

This is exactly what I attempt to do with the argument below. In short, microevolution is irrelevant since it is empirically demonstrable and perfectly consistent with biblical teaching; meta-evolution, however, is both a philosophical assumption and philosophically absurd. Therefore, neither concept presents a threat to the biblical doctrine of creation.

The next paragraph is a general framework for how I present my challenge to the evolutionist, though each dialogue must allow for vast personal variability. The more formal argument after it is incorporates an example of a redutio ad absurdum for deconstructing the meta-evolutionary premise. But again, this also requires some flexibility for viability. I hope you find it helpful.

The Thesis:

The evolutionary exponents are either unconsciously trading on ambiguity or are guilty of intentionally equivocating the term “evolution” in order to beguile their audience. Either way, it matters very little, for whether the evolutionary exponent prefixes the term “evolution” with “micro/macro” or “meta,”[1]and their respective connotations, neither concept threatens, much less circumvents the integrity of the basic biblical doctrine of creation ex nihilo.

The Argument:

P1. When evolutionists use the term “evolution,” they are either denoting micro/macro-evolution or meta-evolution.

P2. If micro/macro-evolution is what is meant; that is, either minor or radical changes occurring within the constraints of the law of biogenesis, then surely no one is arguing, biblical creationist or otherwise.

P3. If meta-evolution is being assumed, however, then their argument is self-referentially incoherent, self-refuting; if they’re right, then they’re wrong. This premise is not only intuitively true,[2] but objectively so, for two major reasons:

If (A) “All that Is” is merely a random, impersonal, unconscious collision of atoms and their chaotic chemical interactions, then our brains are simply one minor part in this disorderly, irrational cosmic dance.

Nevertheless, if our brains are ultimately thus, then what we imagine to be “thoughts” and/or “reasoning” are only a façade, since the electro-chemical reactions occurring in our brains couldn’t have any more truth value and/or rational meaning than any other of our physiological happenings.[3]

Furthermore, if (B) matter is all that “Is,” then the fundamental laws that govern our thought—the laws of logic—could not exist. For such laws (i.e., logic, mathematics, morality, etc.) are immaterial and abstract (hence, contradicting “Matter is all there Is”); moreover they are absolute and invariable. (Thus, also contradicting the proposition the physical universe is all that exists, because the only absolute and unchanging feature of the physical universe is that it’s ever- changing, thus, never absolute!)

C1. If, therefore, meta-evolution is taken to be the case, then we have absolutely no reason for believing that it is true, since true thoughts and logical inferences would be impossible.

C2. When arguing for evolution, therefore, the proponents mean either micro/macro evolution, which no reasonable biblical creationist is arguing against; or they are promoting meta-evolution, which means that no proposition or state of affairs can honestly be called “true,” not least the proposition “Evolution is true”!

C3. Hence, the evolutionary case against biblical creationism is that a logical, reasoned case for or against anything is impossible, which is absurd.

[1] By “meta”-evolution I am speaking of the Darwinian/neo-Darwinian garden variety etiology (i.e., founding myth), which is generally: something creating itself from nothing (or is eternal stuffs); then, all that “Is” must be understood and explained in terms of an eternal intercourse of matter, energy, and time, from which everything in human experience owes its origin, substance, and sustention.

[2] Numerous studies have demonstrated that even in the face of heavy indoctrination in Darwinian evolution by teachers and even parents, and apart from being exposed to the doctrine of biblical creation, children are bent toward understanding the universe to be designed and created with an ultimate telos intended by its Creator, God. That is to say, people are creationists by birth (via God’s general Self-revelation) and made to be evolutionists, as counterintuitive as that is.

[3] Note: we never stand up from the toilet and turn, point, and proclaim, “That is true!” If, then, evolutionary mythology is the case, neither should we point to any proposition about reality or any given state of affairs or concept and have the audacity to state, “That is true!”

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