Creationism 101
1. The universe as observed by science is statistically improbable to an astronomical degree.
According to what metric? We have one universe that we are aware of, this one. The probability of this universe existing is 1. This universe exists.
To properly measure the probability of our universe existing in any meaningful way would require knowledge that extends beyond our observable universe, something science isn't equipped for by the very nature of science itself.
As such, such probabilistic arguments seem to rely on metaphysical assumptions more than any actual science.
This inherent improbability suggests God is the best explanation for statistical improbability observed in the world.
...
Assuming your first premise, which stands naked without an corroborating support, the most that could be said is that there is a First Cause.
According to Plato the cosmos came into existence by the work of the
Demiurge, Greek for "public craftsman", which came to mean in later religious and philosophical traditions (Gnosticism and Neo-Platonism) to basically just mean "world-maker". The Demiurge was an intermediary "being" of some kind, not "God" in the Jewish or Christian sense; as in Plato's cosmological model the supreme One exists well beyond the observable world of matter, and the material universe is in fact a lesser existence than the higher existence of the world of forms which this material world is but a meager imitation (see Plato's
Allegory of the Cave)
I bring this up for a simple reason: The acceptance of a First Cause does not get us from "Something caused the universe to happen" to "God".
And indeed, to think such is bad theology. See what St. Paul writes in Romans chapter 1,
"
For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things." - Romans 1:20-23
When men sought to find the divine through the splendor of the world, it did not lead them to God. God is not found in this way. God remains, at best, a distant philosophical notion.
This is why the Evangelical Reformer Martin Luther wrote the following,
"
That person does not deserve to be called a theologian who looks upon the »invisible« things of God as though they were clearly »perceptible in those things which have actually happened« (Rom. 1:20; cf. 1 Cor 1:21-25). This is apparent in the example of those who were »theologians« and still were called »fools« by the Apostle in Rom. 1:22. Furthermore, the invisible things of God are virtue, godliness, wisdom, justice, goodness, and so forth. The recognition of all these things does not make one worthy or wise." - Martin Luther, Heidelberg Disputation, Thesis 19
This is why man can never know God in His Hiddenness (Deus Absconditus) but can only be known in His Revelation (Deus Revelatus), that is,
Jesus Christ.
If you are looking for science to provide evidence of the good Creator God who loves us and sends His Son into the world in order to save the world, you're not going to find it there. That is not the point of science, and theologically speaking, it's looking in the completely wrong direction.
What science does do, however, is bring us knowledge (
scientia) of the natural world, through rigorous study and observation.
The Christian response to science should be, therefore, the enjoyment of God's good creation explored through the natural sciences; rather than the opposition of science.
And that is why I, as a Christian, accept the science of evolution. Because I believe in the good Creator God, whose creation is truthful (and not false, like the Platonists and Gnostics taught ages ago). Science denialism is merely another form of Gnosticism attempting to rear its ugly head in the churches. Not because I find God in evolution, but because as a believer in the Gospel of Jesus Christ I believe in the God whom our Lord Jesus proclaimed, the God who made all things and who so loves the world that He sent Jesus into the world; and if with the light of the Gospel shining I look at the "invisible things of God" through the lens of the "visible things of God", namely Jesus Christ.
And therefore knowledge of the natural world does not spook me, or cause me fear or existential dread--but rather fills me with hope, fills me with joy.
God cares about this planet filled with hairless apes, because all that exists exists by His hand--He made it, and He is going to make it
new. I'm not just a hairless ape, I'm a hairless ape that is made in the image and likeness of God, and by the redemption that is in Jesus, as a new creation, I get to share in God's life and participate and partner with Him in His unfolding good in the world by loving my fellow hairless apes, and indeed, the rest of creation.
I realize that this board is not for theology; but it is impossible for me to separate theology from these things. Because theology is, for the Christian, the starting point of engaging with everything else--science, philosophy, politics, etc. The fruits of bad theology are myriad, but then the fruits of good theology should also be manifest: hospitals and universal healthcare, promotion of just laws, an honest inquiry into the natural world and an honest acceptance of the reality of that natural world,
loving our neighbor as ourselves.
-CryptoLutheran