---------------------------------------------------------------- Copyright 1994 by the Christian Research Institute. ---------------------------------------------------------------- COPYRIGHT/REPRODUCTION LIMITATIONS: This data file is the sole property of the Christian Research Institute. It may not be altered or edited in any way. It may be reproduced only in its entirety for circulation as "freeware," without charge. All reproductions of this data file must contain the copyright notice (i.e., "Copyright 1994 by the Christian Research Institute"). This data file may not be used without the permission of the Christian Research Institute for resale or the enhancement of any other product sold. This includes all of its content with the exception of a few brief quotations not to exceed more than 500 words. If you desire to reproduce less than 500 words of this data file for resale or the enhancement of any other product for resale, please give the following source credit: Copyright 1994 by the Christian Research Institute, P.O. Box 500-TC, San Juan Capistrano, CA 92693. ----------------------------------------------------------------- "In Debate with Evolutionists" (an article from the Witnessing Tips column of the Christian Research Journal, Winter 1994, page 7) by Rachel D. Ramer. The Editor-in-Chief of the Christian Research Journal is Elliot Miller. ------------- There is more to discussing evolution than debating the age of the earth or the wing breadth of the archaeopteryx. There is value, for example, in examining _how_ evolutionists make their defense. Looking beyond the argument to the arguer's techniques can expose fallacious reasoning which keep many from considering the God of Creation. If Christians plan to argue from the Genesis account of creation, they must first support biblical authenticity. Although the Bible _can_ be supported, that may be the long way around. When Scripture is introduced, evolutionists launch into one of their "best" fallacies: false distinction -- the banning of "religion" from scientific debate. A shortcut is to point out how evolutionists engage in logical fallacies such as the "straw man," "bias ad hominem," "false distinction," and "non sequitur" fallacies. The first three are used in attempts to invalidate the creationists' stance; the fourth endeavors to validate macroevolution (the change from one species into another) as legitimate science. *_The Argument You So Eloquently Refuted Was Not Mine!_* A strawman fallacy involves the misrepresentation of an opponent's argument to refute him or her easily. Stephen Jay Gould, in his article, "Evolution as Fact and Theory" in the May 1981 issue of _Discover Magazine,_ attempted to refute creationism by saying, "We have abundant, direct, observational evidence of evolution in action, from both the field and the laboratory." His point: evolution is an irrefutable fact, and creationists ignore this certainty. Yet, the evidence he cited supported _microevolution,_ involving changes that take place _within_ separate species. Creationists have no contention with the concept of microevolution. In fact, A. E. Wilder-Smith, in his book _The Natural Sciences Know Nothing of Evolution_ (T.W.F.T. Publishers), makes a case for both negative and positive mutations (microevolution) working _against_ macroevolution. Negative mutations weaken the creature, a tendency that does not support survival of the fittest; positive mutations make it a stronger creature, helping to preserve its own class. In the latter case, the variations are the means that allow the species to survive distinct from other species. The fact that many evolutionists use microevolution to refute creationism shows the seriousness of this fallacy. Pointing this out can dispel the misconception that Christians do not accept scientific fact. *_Religious Bias Disqualifies._* A bias ad hominem fallacy has to do with disqualifying someone's argument simply because the arguer has a special bias in the issue. For example, someone with a religious experience or belief is disqualified from having a valid opinion about his or her own religion. It is fitting to check the soundness of a biased person's argument, but it is wrong to reject the argument _solely_ because of the arguer's bias. In the 1982 trial of McLean vs. Arkansas, which centered around teaching both theories of origins in public schools, questions were raised concerning the religious beliefs of the creation experts. Objections by the defense (creationists) were consistently overruled. Yet, what the proponents believe is beside the point. Of course, there are those who combat evolution who are not religious, but even that is beside the point. Religious belief is not necessarily based on fact, but neither is it necessarily founded in falsehood. A "religious" view might actually be true. If we don't allow it to be heard, how can we claim to uphold free inquiry? *_...Because Creationism Is Religion._* The "false distinction" fallacy relegates creationism to a different category, thereby falsely nullifying it. To evolutionists, religion often disregards science (illustrated in the church-motivated condemnation of Galileo). Science is described as what is observable, repeatable, and falsifiable. With that definition, creationism is not science. Yet, neither is macroevolution. The false distinction is between evolution and creationism as "science versus religion" instead of _evidence for evolution_ versus _evidence for creationism._ If the argument never gets to that level, again free inquiry is stifled. *_To Believe in the Miracle of Evolution._* Suppose evolutionists abandoned the above three problem areas and debated creationists on equal terms. Would their position then prove reliable? Not really, because the fallacy known as _non sequitur_ -- Latin for "it does not follow" -- becomes an immediate issue. Microevolution leading to macroevolution, discussed earlier, is one example. The celebrated "missing links" as concrete evidence is another. The role of fossils as transitional forms is speculative _at best_ in comparison with documented, trackable microevolution. Yet, evolutionists often use these "proofs" interchangeably as though the reliability of the one naturally follows the credibility of the other. Also problematic is concluding from molecular biology that there is a common ancestry for all organisms. It does not follow that because all life shares a common biochemical basis, that relationship was brought about through evolution. In engineering this type of creative diversity from the same basic building blocks is good design, the result of a designer. Finally, it does not follow that because religion was wrong about Galileo, it is in error about creationism. The same evolutionists who insist that their own past mistakes should not be held against their position (e.g., promoting false "missing links" such as the Piltdown man) are often unwilling to allow their intellectual opponents to have human failings as well. Because the above fallacies are common, many people cannot "hear" the scientific evidence for creation, they cannot accept the Genesis account, they cannot listen unbiased to what they consider a biased view. If we can expose these flaws, we may earn the privilege of leading them beyond God as Creator to God as Savior. ------------- *Rachel D. Ramer* is a freelance writer who lives in Olathe, Kansas. ------------- End of document, CRJ0165A.TXT (original CRI file name), "In Debate with Evolutionists" release A, August 31, 1994 R. Poll, CRI (A special note of thanks to Bob and Pat Hunter for their help in the preparation of this ASCII file for BBS circulation.) ----------------------------------------------------------------- The Christian Research Journal is published quarterly by the Christian Research Institute (CRI) -- founded in 1960 by the late Dr. Walter R. Martin. While CRI is concerned with and involved in the general defense of the faith, our area of research specialization is limited to elements within the modern religious scene that compete with, assault, or undermine biblical Christianity. 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