Creationism

Creationism is the belief that the world and the universe was created by God, and this belief is usually accompanied by advocacy that the book of Genesis is true in some or all of its claims in such a way that can be verified through science. Those who subscribe to creationism also see it as irreconcilable with evolution, and often end up denying that evolution took place. Young earth creationists, for instance, believe that the Earth is between six and ten thousand years old, when science states that it is about 4.55 billion years old. Creationism, at least in the form of young earth creationism, is considered by the scientific community to be pseudoscience.

Types of creationism

There are a variety of different beliefs falling along a line between creationism and evolutionary beliefs, as spelled out by Eugenie C. Scott: flat earthism, geocentrism, young earth creationism, old earth creationism, gap creationism, day-age creationism, progressive creationism, intelligent design creationism, theistic evolution and materialistic evolution (the latter being on the evolution side of the divide).

In current day creationism of the intelligent design variety, a lot of these boundaries are blurred, and positions on topics like the age of the earth are often not specified in order to try and build coalitions.

The Omphalos argument, an idea put forward in 1857 by Philip Henry Gosse, is an interesting variation on young earth beliefs. Gosse put forward the idea that the history as revealed by geology is only apparent. God created the Earth with the appearance of an old earth, despite it being young, as per the Bible.

History

The creationist chronology was originally developed in 17th century England by Archbishop James Ussher, an Anglican, in 1651. Ussher calculated, using the chronologies given in the books of the Bible, that the first day of creation occurred on October 23, 4004 BC. His chronology appeared in the margins of English Bibles starting in 1701; however, the year 4004 BC was already well known among theologians.

The Biblical story was not a contentious issue until the 19th century, when theologians started reinterpreting the Bible as a historical document (rather than divine revelation), and geologists such as James Hutton and Charles Lyelle developed evidence, based on their analysis of geological processes and formations, the earth was not a few thousand years old but, in fact, several millions of years old. The appearance of Charles Darwin's On the Origin of Species in 1859 and the associated Theory of Evolution, provided evidence that life was much older than 6,000 years. Most Protestant theologians by 1900, including those opposed to the theory of evolution, rejected the 4004 BC model and argued the earth was very old. Evangelical theologians adopted a figurative interpretation of the first two chapters of Genesis.

The Scopes trial

By 1910 a new theology of "fundamentalism" had emerged among conservative Protestants, especially in the Southern Baptist church in the U.S. The theory of evolution had no role for God, and fundamentalists saw this as a threat to their core beliefs, and launched a crusade in the 1920s to stop the teaching of evolution, a crusade that continues into the 21st century. They revived the 4004 BC dating and organized political opposition to the teaching of Darwinism in the public schools. The Scopes trial took place in Tennessee, in 1925 and was seen as a watershed event in the creation-evolution controversy. A law passed in March 1925 in Tennessee made it unlawful for any teacher in any of the public schools of the state to teach any theory that "denies the story of the Divine Creation of man as taught in the Bible, and to teach instead that man has descended from a lower order of animals." The American Civil Liberties Union (ACLU) began a campaign to challenge this law and sought someone who would be prepared to admit to teaching evolution in a state school and stand trial so that the law could be challenged in court. John T. Scopes volunteered to play that part. William Jennings Bryan, three-time presidential nominee dominated the prosecution, while famed criminal lawyer Clarence Darrow dominated the defense. Reporters from across the world covered the sensational trial, especially when Darrow made Bryan a witness and questioned him about Biblical stories, such as Jonah and the whale. Although Scopes lost the trial (his conviction was reversed), the resulting publicity brought the issue to the forefront of the minds of the American people and fundamentalists saw it as a humiliating set-back for their crusade against modernity, much of this due to the acerbic commentary and coverage of H. L. Mencken.

The Scopes trial would later be parodied - Bryan, Mencken and all - on the Broadway stage, and then on screen, in Inherit the Wind, although at the time the play was intended as a critical reaction to Senator Joseph McCarthy and the House Un-American Activities Committee.

The rise of "scientific creationism"

During the Scopes era, creationism was not a movement that used the word "scientific" a great deal - as Ronald Numbers points out, most creationists were professional figures like doctors, clergymen and lawyers, but after the Scopes trial, creationism changed into a new movement called scientific creationism. It is called scientific creationism not because the scientific mainstream took them seriously, but because they put their position in scientific terms. Instead of mention of God, they put forward a group of claims. The Arkansas creationism law in 1981 defined creation science thusly:

Creation-science includes the scientific evidences and related inferences that indicate: (1) Sudden creation of the universe, energy, and life from nothing; (2) The insufficiency of mutation and natural selection in bringing about development of all living kinds from a single organism; (3) Changes only within fixed limits of originally created kinds of plants and animals; (4) Separate ancestry for man and apes; (5) Explanation of the earth's geology by catastrophism, including the occurrence of a worldwide flood; and (6) A relatively recent inception of the earth and living kinds.

This followed the work of scientific creationists starting in the 1960s. Henry M. Morris and John C. Whitcomb published The Genesis Flood: The Biblical Record and Its Scientific Implications in 1961, marking a culmination in creation science. There were organisations set up too: the Creation Research Society, the Institute for Creation Research.

The scientific creationists tried to push for legislation for "equal time" - in Arkanas in 1981, the state legislature passed Act 590, which mandated a balanced approach with evolution sharing classroom time with creation science (as defined above). This was challenged in court by the ACLU, with many scientists, theologians and philosophers testifying in the case of McLean v. Arkansas, including Stephen Jay Gould, Michael Ruse and Langdon Gilkey for the plaintiffs. In 1982, Justice William R. Overton ordered that the teaching of creationism under Act 590 be stopped, as it conflicts with the protections of the First Amendment's Establishment Clause.

The intelligent design movement

After the defeat in McLean, creationism regrouped under the label intelligent design. The father of this grouping is most commonly assumed to be the University of California at Berkeley retired law professor Phillip E. Johnson. The story goes that he was spending a year in London on a sabbatical, walked past a bookshop and saw Richard Dawkins' The Blind Watchmaker and Michael Denton's Evolution: A Theory in Crisis in the window, bought both and then had an epiphany that he should become a critic of evolution. In 1991, Johnson published Darwin on Trial.

Creationism in other religions

Although creationism is often considered to be primarily Christian - and of a fundamentalist, evangelical subset - creationist advocates have appeared in the other monotheistic religions, and even in Hinduism.

In Turkey, a creationist publishing enterprise is doing extremely well, with many books being distributed under the pen-name of Harun Yahya, a pseudonym of Adnan Oktar, who provides an Islamic version of old earth creationism. A recent publication, The Atlas of Creation was distributed across Europe to schools and to scientists and academics.

Some in the Hare Krishna movement dispute evolution, claiming instead that human beings are 'devolved' forms of Krishna (God), and are getting more and more devolved as time goes on.

Reaction from scientists

Scientists, including many scientific organizations like the National Academy of Sciences and the American Association for the Advancement of Science, think creationism is pseudoscience, pointing to the wide acceptance of evolution within the scientific community, and the deceptive language used by creationists. The 2006 AAAS statement on the teaching of evolution states:

Evolution is one of the most robust and widely accepted principles of modern science. It is the foundation for research in a wide array of scientific fields and, accordingly, a core element in science education... Some bills seek to discredit evolution by emphasizing so-called "flaws" in the theory of evolution or "disagreements" within the scientific community. Others insist that teachers have absolute freedom within their classrooms and cannot be disciplined for teaching non-scientific "alternatives"" to evolution. A number of bills require that students be taught to "critically analyze" evolution or to understand "the controversy." But there is no significant controversy within the scientifc community about the validity of the theory of evolution. The current controversy surrounding the teaching of evolution is not a scientific one.

The AAAS has been affirming this message since 1922.

Scientists differ on their approach to the question of whether or not it is productive to engage in debates with creationists. Professors Richard Dawkins and Stephen Jay Gould published a letter together explaining their reasoning for not debating creationists. The reason being that prominent biologists debating with creationists only gives them respectability which they do not deserve, quoting Phillip E. Johnson's reporting of the debate between Jonathan Wells and Stephen Palumbi, which shows that Johnson considers creationists getting on stage with scientists to be a measure of success.

Eugenie C. Scott of the National Centre for Science Education says that she refuses to debate creationists in formal live debates, as the terms are set by creationists, but has no problem with appearing in fora where 'point-counterpoint' is possible, like television and radio, and counsels readers to debate only if they are confident that they will "do no evil".