My argument concerning the tragedy of compromise can be condensed this way:
1. Christianity embraces a point for which historical corroboration is possible; that point is the Resurrection of Christ. Using a number of approaches, it becomes clear that the Christian responses to the question, “Did Christ rise from the dead?” are superior to the theories ascribed to explain away the Resurrection.
2. Because these answers are unequivocal, I accept Christianity, and in so doing I accept Christian presuppositions concerning the nature of reality.
3. Once we begin studying religion as a category of questions rather than the modern tendency to arbitrarily define some thought systems as religious, and some as non-religious, Naturalism becomes a separate religion, apart from Christianity.
4. Because Naturalism is a different religion, it has different philosophical presuppositions than does Christianity. Naturalists, however, tend to be sloppy in defining the border of their philosophical beliefs and other areas of study: most notably, the sciences.
5. The key presupposition of Naturalism is a practical (and at most points, a theoretical) denial that miracles are possible. As the Resurrection of Christ is a miracle, this is a presupposition that is not possible for the Christian to accept, and therefore to argue from.
6. Evolution is ultimately a doctrine of Naturalism because it requires the key naturalistic presupposition, in the method by which it extrapolates a theory of biological origins from the data; without those presuppositions, the system cannot be demonstrated. To accept evolution one must first accept the tenet that the earth came about without miraculous intervention. To call evolutionary theory “science” we would need to observe, by natural means, the development of a new family (not a new species) by means of new, meaningful information being created or added to the genome, in a way that would create a sufficient advantage that would meet the criteria of natural selection. Otherwise, we are using scientific data being in a philosophical argument (which is precisely what creation science does).
My main conclusion in discussing the tragedy of compromise is that Christian opposition is not merely an apologetic necessity, but given the discussion of the first commandment, it is also an ethical imperative.
The next question is one of: “how do we oppose it?”
My answer would be along the same lines I have previously raised. Instead of arguing that Creation science is as scientific as evolution, we restate the argument – I believe more accurately – that evolution is as religious as creationism.
In doing so, our intent is to open minds by moving to the core differences between Creation Science and Evolution. In essence, we discuss evolution and creation in terms of comparing the two worldviews; the assumptions and presuppositions, and why these assumptions are religious in nature. Therefore, our goal should be to relegate evolution from the biology classroom to discussions on philosophy, and without advocacy of the theory, on the grounds of the first amendment – what is good for the goose is ultimately good for the gander.
Our goal, of course, is not a level playing ground – our goal is to adequately move from evolution to the Resurrection of Christ. If evolution is premised in atheism, then it makes no sense to ask atheists to question their evolutionary theory – they must first question their atheism (and theists should be asked about the logical inconsistency of holding to evolutionary theory and disagreeing with the core premise). In doing so, we want to win hearts and minds to Christ by discussing reasons for accepting Christianity instead.
Like all theories, evolutionary theory came from observations of data. When you say “move evolution from science to philosophy”, what do you think should be done with the scientific findings from which evolutionary theory has been derived?
Leave the discussion to the bald facts without extrapolating anything that requires an unobserved presupposition.