Category Archives: Philosophy

BioLogos comments, as Eddie’s last piece details, are all over the theological shop at the moment. That’s brought into almost comic relief by a few threads in which outsiders suggest there are theological problems in Evolutionary Creation, only to be contradicted by a host of BioLogians closing ranks in defence of orthodoxy by disputing any of these these problems exist, whilst simultaneously contradicting each other’s theology. I’m not sure how productive it is priding oneself on being a broad church and then defending the soundness of ones theology. It makes for a lively, if ultimately frustrating, talking shop I suppose. The ensuing thoughts are prompted by at least a couple … Continue reading →

A couple of times recently I’ve heard the suggestion, seriously made, that the way to resolve true randomness in aspects of creation, and God’s ability to bring his plans to fruition, is through Molinism. It’s four years since I addressed that idea, and it still seems to be around at the highest levels of theistic evolution and ID, so let’s give it another turn in the spotlight. Because Molinism works even less for “chance” than it does for the “libertarian free will” for which it was first designed.

When I wrote my recent piece on the new theory of divine action called “divine compositionalism” I decided to restrict it to a general defence of the viability of occasionalism, of which it is a variant. I was answering the charge that occasionalism renders causation, and therefore nature, a “sham”, by attempting to show that reality is just as multilayered and “deceptive” without occasionalism as with it. Furthermore, I pointed out that our sense of being deceived if God is the active cause of events is highly enculturated, ancient man (and pre-scientific cultures even now) being happy to attribute even their own deepest actions, ultimately, to God whilst retaining effortlessly … Continue reading →

Deistic and semi-deistic accounts of God’s creation of the natural world still appear to have much appeal for “sciency” types nowadays, and especially for Evolutionary Creationists. Even in “moderate” minds, which judge God capable of determining, or at least foreseeing, the outcomes of evolution in particular and world events in general, there appears the need to retain an unbroken lawlike chain of material causes. In other words, science must be able to give a more or less complete account of God’s works, at least in the “natural creation”. For God to “interfere” with that chain must be considered at best rare, but in reality a rather distasteful concept altogether.

I’ve been interested to see discussions from time to time about what it is that causes the Intelligent Design pioneer Michael Behe to be excluded from the “broad church” of theistic evolution by those within the “Guild”. It’s not just that he happens to be in a different denomination, but that he attracts regular opprobium, even scorn, for his ideas, and particularly for irreducible complexity.

Preston Garrison recently sent me (courtesy of Ted Davis) an interesting review (limited access – sorry) for a forthcoming academic tome on Babylonian science, knowing I’d be interested both because of my musings on what science is, and what it isn’t, and also because it has implications for interpreting the early chapters of Genesis. I’m tempted to buy it when it comes out, despite the price and having to learn cuneiform(!), but meanwhile some thoughts.

In this thread at BioLogos, which I think was a spin-off from a remark of Eddie’s (but it was all so long ago) I spent some posts trying to field the difference between a theistic God, who is immanent in his world, and a “deistic” God (put in scare quotes to avoid pinning this view to all aspects of historical Deism) who sets the world up to run under its own steam. I didn’t really touch on the incoherence of the post-deist Evangelical attempt to have ones cakes and eat it by “allowing” God to answer prayer but not act within nature – as if the two are separable. Along … Continue reading →