My response is that I am not sure you carefully read and understand what he had to say. I think you are taking him way out of context. Apparently you missed the key sentence where he says, " I don't think that believing in Charles Darwin's theory of evolution though natural selection (his version or today's) commits you to religious belief." He also says that Dawkins "should not be taken as religious passion." (Apparently, you managed to miss that one also.) He adds, however, that he believes Dawkins shows some of the sociological characteristics of the "religious," in that he appears hateful and intolerant. Now, many do use the term "religion" in such a pejorative sense. Albert Ellis, the noted psychotherapist, wrote a major work entitled "Against Religiosity," in which he blasted away at religious people as being narrow-minded, anti-intellectual, intolerant, you name it. Also, one of my heroes, AN Whitehead, the famous British philosopher, pointed out that one of the dangers of religion is that it can become narrow-minded and admits of no questioning, etc. And there is no doubt such does happen with all the major religions, especially the Bible Belt and its narrow-minded views on Scripture and evolution. However, there are also more positive definitions and uses of the term "religion." They also have to be put into the equation. Look, I earned my doctorate in theology through a conjoint program between a PCSUA seminary and a major university's "Department of Religion and Jewish Studies." Now, are you trying to tell me all I do is push intolerance? C'mon. I, too, am critical of Dawkins because I feel he is too extreme and bombastic, a problem I also have with religious fundamentalists. However, he does make some good points. problem is, he fails to recognize that not all Christians are as parochial and backward as he lets on. Getting back to the article, it is true today that a religion of th earth is fighting a religion of teh sky. Many have extended out evolution to the point where it has a kind of sacred meaning for themselves. Many will argue that they have found here something transcendental to loose themselves in. Many feel it gives their lives great meaning to know they are part of some unimaginably vast evolutionary process. The universe, with its overwhelming profusion of complex structures and internal relationships seems far more beautiful, far more aesthetically satisfying than the traditional or classical Christian model of image of God, as wholly simple, void of body, parts, passions, compassion wholly immutable, which seems too tame, stale ,flat, and one-dimensional. That's why there is now a strong neo-classical movement among contemporary theologians that seeks to give the outmoded classical model of God a major face lift. As a theologian, I am part of this latter movement.
Hogshead, I thought the article I cited was the original material of Ruse's which got so many Darwinist made at him I suspect. Sorry for my inattention about this matter.
Second, his first statements about Darwinism being a religion that he made about a decade ago are very emphatic. His subsequent piece is far less emphatic.
Again, I suspect his received a lot of flack his original statements. And sadly, what I have seen is that evolutionists put pressure on people until they recant or somewhat backtrack on their original statements. That appears to be the case here. Ruse is somewhat backtracking.
I will give you a similar case as a means of example.
I cite:
Karl Popper, a leading philosopher of science and originator of the falsifiability as a criterion of demarcation of science from nonscience,
[133] stated that Darwinism is "not a testable scientific theory, but a
metaphysical research programme."
[134] Leading Darwinist and philosopher of science, Michael Ruse declared the concerning Popper's statement and
the actions he took after making that statement: "Since making this claim, Popper himself has modified his position somewhat; but, disclaimers aside, I suspect that even now he does not really believe that Darwinism in its modern form is genuinely falsifiable."
[135]
source: conservapedia.com/Evolution
I also cite:
Karl Popper, leading philosopher of science and originator of the idea of
falsifiability as a criterion of demarcation of science from nonscience, said:
[9][10]
Darwinism is not a testable scientific theory, but a metaphysical research programme...
Despite this, Popper wrote the following:
And yet, the theory is invaluable. I do not see how, without it, our knowledge could have grown as it has done since Darwin. In trying to explain experiments with bacteria which become adapted to, say, penicillin, it is quite clear that we are greatly helped by the theory of natural selection. Although it is metaphysical, it sheds much light upon very concrete and very practical researches. It allows us to study adaptation to a new environment (such as a penicillin-infested environment) in a rational way: it suggests the existence of a mechanism of adaptation, and it allows us even to study in detail the mechanism at work. And it is the only theory so far which does all that.
[11]
Later in "Natural Selection and the Emergence of Mind", Popper wrote the following retraction:
[12]
When speaking here of Darwinism, I shall speak always of today's theory - that is Darwin's own theory of natural selection supported by the Mendelian theory of heredity, by the theory of the mutation and recombination of genes in a gene pool, and by the decoded genetic code. This is an immensely impressive and powerful theory. The claim that it completely explains evolution is of course a bold claim, and very far from being established. All scientific theories are conjectures, even those that have successfully passed many severe and varied tests. The Mendelian underpinning of modern Darwinism has been well tested, and so has the theory of evolution which says that all terrestrial life has evolved from a few primitive unicellular organisms, possibly even from one single organism. However, Darwin's own most important contribution to the theory of evolution, his theory of natural selection, is difficult to test. There are some tests, even some experimental tests; and in some cases, such as the famous phenomenon known as 'industrial melanism', we can observe natural selection happening under our very eyes, as it were. Nevertheless, really severe tests of the theory of natural selection are hard to come by, much more so than tests of otherwise comparable theories in physics or chemistry. The fact that the theory of natural selection is difficult to test has led some people, anti-Darwinists and even some great Darwinists, to claim that it is a tautology. A tautology like 'All tables are tables' is not, of course, testable; nor has it any explanatory power. It is therefore most surprising to hear that some of the greatest contemporary Darwinists themselves formulate the theory in such a way that it amounts to the tautology that those organisms that leave most offspring leave most offspring. C. H. Waddington says somewhere (and he defends this view in other places) that 'Natural selection . . . turns out ... to be a tautology' ..4 However, he attributes at the same place to the theory an 'enormous power. ... of explanation'. Since the explanatory power of a tautology is obviously zero, something must be wrong here. Yet similar passages can be found in the works of such great Darwinists as Ronald Fisher, J. B. S. Haldane, and George Gaylord Simpson; and others. I mention this problem because I too belong among the culprits. Influenced by what these authorities say, I have in the past described the theory as 'almost tautological', and I have tried to explain how the theory of natural selection could be untestable (as is a tautology) and yet of great scientific interest. My solution was that the doctrine of natural selection is a most successful metaphysical research programme. It raises detailed problems in many fields, and it tells us what we would expect of an acceptable solution of these problems. I still believe that natural selection works in this way as a research programme. Nevertheless, I have changed my mind about the testability and the logical status of the theory of natural selection; and I am glad to have an opportunity to make a recantation. My recantation may, I hope, contribute a little to the understanding of the status of natural selection.
While Popper maintained that "In its most daring and sweeping form, the theory of natural selection" was "not only refutable but actually refuted"
[13], this criticism applied only to a subset of the natural selection model of evolution, and not evolutionary science as a whole.
He later wrote in a letter to the New Scientist in 1980:
[14]
"... some people think that I have denied scientific character to the historical sciences, such as paleontology, or the history of the evolution of life on Earth; or to say, the history of literature, or of technology, or of science. This is a mistake, and I here wish to affirm that these and other historical sciences have in my opinion scientific character; their hypotheses can in many cases be tested."
It is clear, however, that Popper had not really retracted his original 1974 claim regarding Darwinism not being a testable scientific theory, but a metaphysical research programme.
[15] In fact in the 1982 revised edition of the book, his original conclusion that "Darwinism is not a testable scientific theory, but a metaphysical research programme" remained.
[16] Leading Darwinist and philosopher of science, Michael Ruse acknowledged regarding Popper's statement and the actions he took after making that statement: "Since making this claim, Popper himself has modified his position somewhat; but, disclaimers aside, I suspect that even now he does not really believe that Darwinism in its modern form is genuinely falsifiable."
[17]
Source:
http://www.conservapedia.com/Falsif...s_asserting_that_evolution_is_not_falsifiable