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progressive creationism
Progressive creationism (see for comparison intelligent design) is the belief that God created new forms of life gradually over a period of hundreds of millions of years. As a form of old earth creationism, it accepts mainstream geological and cosmological estimates for the age of the Earth, some tenets of biology such as microevolution as well as archaeology to make its case. In this view creation occurred in rapid bursts in which all "kinds" of plants and animals appear in stages lasting millions of years. The bursts are followed by periods of stasis or equilibrium to accommodate new arrivals. These bursts represent instances of God creating new types of organisms by divine intervention. As viewed from the archaeological record, progressive creationism holds that "species do not gradually appear by the steady transformation of its ancestors; () appear all at once and "fully formed."〔Gould, Stephen J. "The Panda's Thumb" (New York: W.W. Norton & CO., 1982), page 182.〕 The view rejects macroevolution because it is biologically untenable and not supported by the fossil record,〔Bocchino, Peter; Geisler, Norman "Unshakable Foundations" (Minneapolis: Bethany House., 2001). Pages 141-188〕 and it rejects the concept of universal descent from a last universal common ancestor. Thus the evidence for macroevolution is considered wrong, but microevolution is accepted as a genetic parameter designed by the creator into the fabric of genetics to allow for environmental adaptations and survival.
==Historical development==
At the end of the 18th century the French anatomist Georges Cuvier proposed that there had been a series of successive creations due to catastrophism. Cuvier believed that God destroyed previously created forms through regional catastrophes such as floods and afterwards repopulated the region with new forms.〔A Companion to Biological Anthropology, Clark Spencer Larson, 2010, p. 555〕 The French naturalist Alcide d'Orbigny held similar ideas; he linked different stages in the geologic time scale to separate creation events. At the time these ideas were not popular with strict Christians. In defense of the theory of successive creations, Marcel de Serres (1783–1862) a French geologist suggested that new creations grow more and more perfect as the time goes on.〔Gabriel Gohau, Albert V. Carozzi, Marguerite Carozzi, A history of geology, 1990, p. 161〕
The idea that there had been a series of episodes of divine creation of new species with many thousands of years in between them, serving to prepare the world for the eventual arrival of humanity, was popular with Anglican geologists like William Buckland in the early 19th century; they proposed it as an explanation for the patterns of faunal succession in the fossil record that showed that the types of organisms that lived on the earth had changed over time. Buckland explained the idea in detail in his book ''Geology and Mineralogy considered with reference to Natural Theology'' (1836), which was one of the eight ''Bridgewater Treatises''. Buckland presented this idea in part to counter pre-Darwin theories on the transmutation of species.〔Cadbury(2000) p190-194〕 The Scottish geologist and evangelical Christian Hugh Miller also argued for many separate creation events brought about by divine interventions, and explained his ideas in his book ''The testimony of the rocks; or, Geology in its bearings on the two theologies, natural and revealed'' in 1857.〔Science and religion in the nineteenth century, Tess Cosslett, 1984, p. 67〕
Louis Agassiz, a Swiss-American naturalist, argued for separate divine creations. In his work he noted similarities of distribution of like species in different geological era; a phenomenon clearly not the result of migration. Agassiz questioned how fish of the same species live in lakes well separated with no joining waterway. Agassiz concluded they were created at both locations. According to Agassiz the intelligent adaptation of creatures to their environments testified to an intelligent plan. The conclusions of his studies led him to believe that whichever region each animal was found in, it was created there: “animals are naturally autochthones wherever they are found”. After further research he later extended this idea to humans, he wrote that different races had been created separately, this became known as his theory of polygenism.〔Scott Mandelbrote, Nature and Scripture in the Abrahamic Religions: 1700–Present, Volume 2, 2009, pp. 159–164〕〔A Companion to Biological Anthropology, Clark Spencer Larsen, 2010 p. 556〕
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