The authors are Christians, two are geologists, well-qualified to write on problems which have surfaced in the creation science literature from a logical or scientific standpoint. They also deal with some problems inherent in the common practice of teaching evolutionary theory as though it can be used to prove metaphysical statements about the origins of the universe or of life on earth.

The authors point out that creation scientists frequently have failed to check their research or to clearly define the terms they are using. Some materials do not take into account more recently published articles which have a bearing on the point at issue, sometimes even disproving it. Other materials betray a lack of understanding of common scientific terms and concepts. The result is that creation science materials can end up bringing discredit upon their authors and publishers. If they are published to encourage the faith of non-scientific readers who believe in the inerrancy of Scripture and would like to see scientific support for some passages, these inaccuracies can do harm to the very audience for which they were intended.

For the evolutionists, as the authors describe scientists who are philosophically committed to evolution as a world-view rather than simply using it as a framework for scientific study, other problems arise. One often seen in popular scientific presentations or non-technical literature is that scientific evolutionary theory is used to prove philosophical conclusions which are actually outside the competence of scientific research. As an example, they point to Carl Sagan's beautifully-produced television series "Cosmos", each episode of which began with a statement that the material universe is all there ever was, is, or will be. From a scientific point of view, the authors point out that this leaves one asking, Was Carl Sagan present at the beginning of the universe? If not, how does he know these things? Where is the scientific proof?

The book's conclusion is that philosophical creation science and philosophical evolutionism, when purporting to prove metaphysical theories of origins which are outside the domain of hard science, both fall into the category of "folk science", and are simply engaged in a shouting match which does no credit to either position.

This book was written several years ago, so some of the examples given are slightly dated, but the arguments being made are still perfectly valid, and should cause any reader to be more critical when reading or viewing materials coming from both of these folk science positions.

Bibliography: p. [179]-189.