Unless you are going to see God as a cosmic practical joker, the "mature universe" apologetics are not very plausible.
Mature creation isn't like
antiquing an object to make it look older than it really is by artificial means. Rather, the theory of mature creation is that to create anything
ex nihilo is to go from absolutely nothing to something concrete, thereby skipping over what would normally be the intervening stages in a cyclical process to arrive at that instantaneous result. Once a cycle is in place, there's a continuum to how things come into being, persist, and cease to exist. But creating the initial conditions is
discontinuous with the
status quo.
God did not "manufacture evidence" for that purpose. Man observes what is done and arrives at conclusions. It would be presumptuous of man to suppose that his specific conclusions, being based on premises which exclude God in the first place, must have been something God intended. Once it is recognized that God did not intend for man to form these specific conclusions from the data there is no basis for alleging that it is "misleading."
The question quickly arises,
But then aren't Christians forced to leave God out of their science?
It is not that we leave "God" out of science, but that we leave the consideration of the "supernatural" works of God out of our experimentation as we come to understand the world God has created which we call "natural." By so doing we set fairly strict limits to "science," and understand that we are dealing with a specific area of human knowledge. When "science" then attempts to make statements about God (theology), it is clearly over-stepping its self-imposed limitations.
Questions pertaining to "time" and "space" are a unique category. Some of the old philosophical problems relating to measurement demonstrate that human observation can only "describe" time and space in relation to other things in time and space. It cannot give any "explanation" of it. Hence all scientific claims to age are by default relative terms that are meaningless without an absolute. We should be more than happy to allow a scientist to hypothesize all the dates that are necessary for him to make his observations, but those dates are only relative to his science, and in no way explanatory of absolute reality. The wine drunk at the wedding at Cana would, relatively speaking, have taken some time to make, but the Maker, as the absolute determiner of all reality, was able to make it in a moment of time.
Objection:
That God certainly knew what people could and would draw from the data, and so it still is misleading for God to have created things that way? After all, God knew the good and necessary consequences people could and would draw from Scripture, and we usually say that God provided for that; why not for the universe?
Quite simply, these conclusions are neither "good" nor "necessary." They are not "good" because they suppose man is free to draw conclusions and hold God to account for them; and they are not "necessary" because we have already imposed strict limitations on science, which should in turn limit the field of conclusions it draws.
What has been created now only comes before our observation as a "product." The act of creation as a "process" is beyond human investigation. We only come to understand the process by divine testimony. On the other hand, the sciences are observing processes. In either case, whether young earth or old earth is the hypothesis, the attempt is to convert the "process" into a "product" which cannot itself be investigated. Hence the "ism." The young earther is beginning with the "process" as he understands it from special revelation, and trying to reduce it down to smaller pieces of evidence. The old earther is beginning with the smaller piece of evidence and building up to a larger process without any evidence that the larger process could take place naturally.
You imply the evidence "suggests" a certain hypothesis and then ask if I "deny" or "believe" the hypothesis. A rational man does not form beliefs based on suggestions. At most he could entertain it as something requiring further investigation.
This reveals a problem with the way people tend to respond to the scientific process. Science changes, and even has its own forms of revolution, but people treat it as if it intends to speak finally and infallibly.
My answer is, I "deny" the conclusion has sufficient evidence to support it.
Another educational point: the fallacy of reification is ascribing human like intent to inanimate or abstract entities. Evidence does not "suggest" anything. Evidence is interpreted within a framework.
It's not wholly inappropriate to use the term
'the evidence suggest'—so long as you implicitly recognize that what you are really saying is that the evidence is incorporated into and inferred to suggest some thing according to one interpretive mechanism. It does not mean something on its own, and other mechanisms can interpret it to mean something else, possibly more conclusively.
There are epistemic limitations of scientific discovery.
First, it is limited to natural phenomena.
Secondly, it is bound to observable fact.
Thirdly, is only ever descriptive, never explanatory.
Fourthly, deals with probability.
Fifthly, is always open to re-evaluation.
With these limitations we can accept everything natural science teaches. The fact that it conflicts with the plain teaching of God's word does not require us to adopt a pseudo-science or to re-evaluate God's word in the light of it.
Sarah's womb was dead and Sarah had a child in her old age.
The two facts conflict with each other. Both are legitimately maintained in the belief that God calleth those things which be not as though they were (Romans 4:17)
Quite simply
evolution negates divine revelation. Apparently, whatever man happened to think would be a product of the same mechanism, force of necessity, and process of development which has evolved everything else. This renders belief as assent to truth an illusion, and it turns revelation as the basis of assent into a delusion.
In terms of the hypothesis of evolution as it is usually stated, it is a purposeless mechanism, which means the content of divine revelation would have no basis in the reality of things. There would be no reason to think that anything revealed bears any correspondence or connection to existence.
Then, as far as evolution is concerned, nothing is finished. Everything simply keeps on developing. To what, then, could divine revelation address itself?
Divine revelation requires intelligent and responsible creation, purposeful creation, a finished creation—just the kind of reality that divine revelation itself makes known.
Summarizing, for all the disparagement given it by moderns, the "
appearance of age" still strikes me as one of the simplest and least problematic explanations available.
The objection: that such an explanation is "deceptive" on God's part, overthrows not just the miracle of creation of the universe, but almost any miracle one can think of. Was Adam formed a fully grown man? If so, wouldn't this be "deceptive" if the implication was that he should have been a zygote at an earlier time? If he had a "belly button," would that be further "deception?"
The apparently finely-aged wine at Cana, created by Jesus in an instant: was that deceptive of him? Was he obliged to send word to the master of the feast (John 2:9-10) that his impression was false? Similar questions could be formulated for any miracle of the Bible. Why did the iron ax-head float? Did its molecular nature shift? Did something happen to the water's density? If there's no "scientific" explanation, must we doubt the event? Must we develop an explanation in each case that is consistent with our present understanding of physics, chemistry, math, and time (to name a few), or relegate the story to the realm of
mythos?
The violation of natural laws or limits is the very nature of miracle. Forming a world and the universe containing it, where the existence of distance supplies the helpful conditions for various activities such as navigation—this is perfectly compatible with the goodness and wisdom of God. A distant supernova, that would have presumably exploded so many millions of years ago if the universe of time was as old as that is no more incredible (or deceptive) than a woman formed from Adam's rib. All appearances are subject to an authoritative explanation, or revelatory limits.
Furthermore, we simply do not have all the information we might like to have, regarding the manner and mechanisms God used in forming the observable universe; or his reasons for including this or that phenomenon. How many intricacies have men discovered, for which the one explanation seems to be:
because it's cool, that's why? The secret things belong to God; the things revealed, to us and to our children.
The lights in the sky actually have a given
telos, they were set up for "signs, seasons, days, and years," Gen.1:14. From this I know one certainty: the supernova previously referred to was ordained to exist as a sign from God, I know not what for other than to bear witness to the Creator; but perhaps for some other specific reason also but unnamed. I know this by corollary: that this supernova was not the product of purposeless chance, plus matter and motion, no matter when it began to be according to man's reckoning of time; it did not come to have another meaning imposed on it by men due to its discovery by them. And it most certainly does not mean that Gen.1 is an explanation for our reality imposed on brute facts.
AMR