'Daylight Origins Society' reading material

Thus, positivism is the father-thought of naturalism. The product of these two notions is, of course, the evolution world-view. Atheists are quite prepared to live with these fallacies, because to them supernatural creation is unthinkable. But what of theistic evolutionists? How can non-evolutionist Christians convince them that their theistic evolutionist beliefs are based upon fallacies?

In using the language of genuine science (observation and experimentation) and applying it to circumstances where it had no application, Comte muddied the clear Baconian waters that had for 200 years demarked genuine natural science from other pursuits. In this article it is argued that once again the true distinction between natural science and non-science must be emphasized. It should be proclaimed loud and clear that the field of investigation of true natural science is limited and that (contrary to positivism) all origin theories are outside of its ambit, because they are all untestable, or contain vital assumptions that are untestable. They are philosophical in nature and are based upon one of the two opposing underlying philosophical assumptions:
(a) supernatural causes or
(b) natural causes only.

The first assumption, usually known as natural theology, asserts that the evidence of nature reveals designs of natural things of such complexity and grandeur that nature must be the work of a supernatural designer/creator. The second, known as materialism, claims that only material things exist and, therefore, only natural causes can be taken into account.

Christians who oppose the evolution world-view are well aware of the fact that supernatural creation is not a testable scientific theory. However, they claim that the facts of nature, which show overwhelming evidence of intelligent design, affirm the supernatural character of the origin of life as divinely revealed in the Old Testament. The authenticity of their position is supported by Dietrich von Hildebrand, arguably one of the greatest Catholic philosophers of the twentieth century. In "Teilhard de Chardin: A False Prophet" (an appendix to his book, Trojan Horse in the City of God) ⁵ he wrote:

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⁵ Dietrich von Hildebrand, Trojan Horse in the City of God (Chicago: Franciscan Herald Press, 1967), p. 228.