Answer
There is currently a lot of debate over the validity of creationism, defined as “the belief that the universe and living organisms originate from specific acts of divine creation, as in the biblical account, rather than by natural processes such as evolution.” Creation science is often dismissed by the secular community and accused of lacking scientific value. However, creationism is clearly compatible with a scientific approach to any topic. Creationism makes statements about real world events, places, and things. It is not concerned solely with subjective ideas or abstract concepts. There are established scientific facts that are consistent with creationism, and the way in which those facts relate to one another lends itself to a creationist interpretation. Just as other broad scientific ideas are used to lend coherence to a series of facts, so, too, does creationism.
How, then, is creationism—as opposed to “naturalism,” defined as “a philosophical viewpoint according to which everything arises from natural properties and causes, and supernatural or spiritual explanations are excluded or discounted”—scientific? Admittedly, the answer depends on how you define “scientific.” Too often, “science” and “naturalism” are considered one and the same, leaving creationist views out by definition. Such a definition requires an irrational reverence of naturalism. Science is defined as “the observation, identification, description, experimental investigation, and theoretical explanation of phenomena.” Nothing requires science, in and of itself, to be naturalistic. Naturalism, like creationism, requires a series of presuppositions that are not generated by experiments. They are not extrapolated from data or derived from test results. These philosophical presuppositions are accepted before any data is ever taken. Because both naturalism and creationism are strongly influenced by presuppositions that are neither provable nor testable, and enter into the discussion well before the facts do, it is fair to say that creationism is at least as scientific as naturalism.
Creationism, like naturalism, can be “scientific,” in that it is compatible with the scientific method of discovery. These two concepts are not, however, sciences in and of themselves, because both views include aspects that are not considered “scientific” in the normal sense. Neither creationism nor naturalism is falsifiable; that is, there is no experiment that could conclusively disprove either one. Neither one is predictive; they do not generate or enhance the ability to predict an outcome. Solely on the basis of these two points, we see that there is no logical reason to consider one more scientifically valid than the other.
One of the major reasons naturalists give for rejecting creationism is the concept of miracles. Ironically, naturalists will typically say that miracles, such as special creation, are impossible because they violate the laws of nature, which have been clearly and historically observed. Such a view is ironic on several counts. As a single example, consider abiogenesis, the theory of life springing from non-living matter. Abiogenesis is one of the most thoroughly refuted concepts of science. Yet, a truly naturalistic viewpoint presumes that life on earth—self-replicating, self-sustaining, complex organic life—arose by chance from non-living matter. Such a thing has never been observed in all of human history. The beneficial evolutionary changes needed to progress a creature to a more complex form have also never been observed. So creationism actually holds the edge on evidence for “miraculous” claims in that the Scriptures provide documented accounts of miraculous happenings. To label creationism as unscientific on account of miracles demands a similar label for naturalism.
There are many facts that are used by both sides of the creation vs. naturalism debate. Facts are facts, but there is no such thing as a fact that absolutely requires a single interpretation. The divide between creationism and secular naturalism rests entirely on different interpretations. Regarding the evolution vs. creation debate specifically, Charles Darwin himself made this point. In the introduction to The Origin of Species, he stated, “I am well aware that scarcely a single point is discussed in this volume on which facts cannot be adduced, often apparently leading to conclusions directly opposite to those at which I arrived.” Obviously, Darwin believed evolution over creation, but he was willing to admit that interpretation was key to choosing a belief. One scientist might view a particular fact as supportive of naturalism; another scientist might view that same fact as supporting creationism.
Also, the fact that creationism is the only possible alternative to naturalistic ideas such as evolution makes it a valid topic, especially when this dichotomy has been admitted to by some of the leading minds of science. Many well-known and influential scientists state that the only possible explanations for life are naturalistic evolution or special creation. Not all scientists agree on which is true, but they almost all agree that one or the other must be.
There are many other reasons why creationism is a rational and scientific approach to learning. Among these are the concepts of realistic probability, the flawed evidential support for macro-evolution, the evidence of experience, and so forth. There is no logical basis to accept naturalistic presuppositions outright and flatly reject creationist presuppositions. Firm belief in creation is no barrier to scientific discovery. Simply review the accomplishments of men like Newton, Pasteur, Mendel, Pascal, Kelvin, Linnaeus, and Maxwell. All were clear and comfortable creationists. Creationism is not a “science,” just as naturalism is not a “science.” Creationism is, however, fully compatible with science itself.
