Biblical creation is the side that evolutionists are arguing against.
Creationism should not be taught in science class because it has no supporting evidence, it is not equal to evolution, and religious myths can not be taught in public schools in an officially non religious nation.
First I will address the pros and cons of creation and evolution.
In natural philosophy, the dethroning of humanity from its position asa specially created species predates Darwin and can already be foundin early transmutationist publications. For example, Benoît deMaillet’s posthumously published Telliamed (1749, thetitle is his name in reverse)traces the origins of humans and other terrestrial animals from seacreatures. Jean-Baptiste Lamarck proposed chimpanzees as the ancestorsto humans in his Philosophie Zoologique (1809).The Scottish publisher andgeologist Robert Chambers’ anonymously published Vestiges ofCreation (1844) stirred controversy with its detailednaturalistic account of the origin of species. He proposed that thefirst organisms arose through spontaneous generation, and that allsubsequent organisms evolved from them. He argued that humans have asingle evolutionary origin: “The probability may now be assumedthat the human race sprung from one stock, which was at first in astate of simplicity, if not barbarism” (p. 305), a view starklydifferent from the Augustinian interpretation of humanity in aprelapsarian state of perfection.
In the essay "The AI Revolution Is On" by Steven Levy, the author stated how new vision of computer intelligence are differ from the past years’, and how useful they are in today’s daily life.
Causal Premise: ’s belief that iscaused by the evolutionary process
Theistic evolutionists hold a non-interventionist approach to divineaction: God creates indirectly, through the laws of nature (e.g.,through natural selection). For example, the theologian John Haught(2000) regards divine providence as self-giving love, and naturalselection and other natural processes as manifestations of this love,as they foster autonomy and independence. While theistic evolutionistsallow for special divine action, particularly the miracle of theIncarnation in Christ (e.g., Deane-Drummond 2009), deists such asMichael Corey (1994) think there is only general divine action: Godhas laid out the laws of nature and lets it run like clockwork withoutfurther interference. Deism is still a long distance from ontologicalmaterialism, the idea that the material world is all there is.
Free Creationism Essays and Papers - 123HelpMe
Another conclusion that the new laws-based physics suggested was thatthe universe was able to run smoothly without requiring an interveningGod. The increasingly deterministic understanding of the universe,ruled by deterministic causal laws as, for example, outlined byPierre-Simon Laplace (1749–1827), seemed to leave no room forspecial divine action, which is a key element of the traditionalChristian doctrine of creation. Newton resisted interpretations likethese in an addendum to the Principia in 1713: theplanets’ motions could be explained by laws of gravity, but thepositions of their orbits, and the positions of the stars—farenough apart so as not to influence each othergravitationally—required a divine explanation (Schliesser 2012).Alston (1989) argued, contra authors such as Polkinghorne (1998), thatmechanistic, pre-twentieth century physics is compatible with divineaction and divine free will. Assuming a completely deterministic worldand divine omniscience, God could set up initial conditions and thelaws of nature in such a way as to bring God’s plans about. Insuch a mechanistic world, every event is an indirect divine act.
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Christian authors have traditionally used the Bible as a source ofhistorical information. Biblical exegesis of the creation narratives,especially Genesis 1 and 2 (and some other scattered passages, such asin the Book of Job), remains fraught with difficulties. Are thesetexts to be interpreted in a historical, metaphorical, or poeticfashion, and what are we to make of the fact that the order ofcreation differs between these accounts (Harris 2013)? The Anglicanarchbishop James Ussher (1581–1656) used the Bible to date thebeginning of creation at 4004 BCE. Although such literalistinterpretations of the Biblical creation narratives were not uncommon,and are still used by Young Earth creationists today, theologiansbefore Ussher already offered alternative, non-literalistreadings of the biblical materials (e.g., Augustine 416 ). Fromthe seventeenth century onward, the Christian doctrine of creationcame under pressure from geology, with findings suggesting that theEarth was significantly older than 4004 BCE. From the eighteenthcentury on, natural philosophers, such as de Maillet, Lamarck,Chambers, and Darwin, proposed transmutationist (what would now becalled evolutionary) theories, which seem incompatible with scripturalinterpretations of the special creation of species. Following thepublication of Darwin’s Origin of Species (1859), therehas been an ongoing discussion on how to reinterpret the doctrine ofcreation in the light of evolutionary theory (e.g., Bowler 2009).
Creationism Vs. Evolutionism Essays
The net result of scientific findings since the seventeenth centuryhas been that God was increasingly pushed into the margins. Thisencroachment of science on the territory of religion happened in twoways: first, scientific findings—in particular from geology andevolutionary theory—challenged and replaced biblical accounts ofcreation. While the doctrine of creation does not contain details ofthe mode and timing of creation, the Bible was regarded asauthoritative. Second, the emerging concept of scientific laws inseventeenth- and eighteenth-century physics seemed to leave no roomfor special divine action. These two challenges will be discussedbelow, along with proposed solutions in the contemporary science andreligion literature.