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makes us special; it's the
way
we're put together. It's not the metal and glass that make an airplane fly, nor the ink and paper that write a novel. Similarly, it's not the "dust" that makes life, but the way it's put together with creative design and organization. When that organization is lost, we return to "dust," the simple elements that we are made of, just as other created objects break down into their simpler parts when left to the ravages of time, chance, and chemistry.
    The creationist, then, recognizes the orderliness that the vitalist doesn't see, but he doesn't limit himself to only those kinds of order that result from time, chance, and the properties of matter, as the evolutionist does. Creation introduces levels of order and organization that greatly enrich the range of explorable hypotheses and turn the study of life into a
scientist's delight.
Science requires an orderliness in nature. One of the real emotional thrills of my changing from evolution to creation was realizing both that there are many more levels of order than I had once imagined and that order in nature, and a mind in tune with it, were guaranteed by God himself. It's no wonder that explicit biblical faith gave initial success to the founding fathers of modern experimental science (a couple of centuries before evolution came along to shift the basis toward time and chance).
    If the evidence for the creation of life is as clear as I say it is, then other scientists, even those who are evolutionists, ought to see it — and they do.
    I once took my students to hear Francis Crick, who shared a Nobel Prize for the discovery of DNA's structure. After explaining why life could not and did not evolve on earth, he argued instead for "directed panspermia," his belief that life reached earth in a rocket fired by intelligent life on some other planet. Crick admitted that his view only moved the creation-evolution question back to another time and place, but he argued that different conditions (which he did
not
specify) might have given life a chance to evolve that it did not have on earth. 12
    Creationists are pleased that Crick recognized the same fatal flaws in chemical evolution that they have cited for years, but creationists also point out that the differences between "chemical chemistry" and "biological chemistry" are wrapped up with the fundamental nature of matter and energy and would apply on other planets as well as on earth. 13
    That opinion seems to be shared in part by famed astronomer Sir Fred Hoyle, 14 who made the news under the heading: "There
must
be a God." Hoyle and his colleague, Chandra Wickramasinghe, independently reached that conclusion after their mathematical analyses showed that believing that life could result from time, chance, and the properties of matter was like believing that "a tornado sweeping through a junkyard might assemble a Boeing 747 from the materials therein."
    Drawing the logical inference from our scientific knowledge, both scientists concluded that "it becomes sensible to think that the favorable properties of physics on which life depends are in every respect
deliberate"
(emphasis Hoyle's). Both were surprised by their results. Hoyle called himself an agnostic, and, in the same article, Wickramasinghe said he was an atheistic Buddhist who "was very strongly brainwashed to believe that science cannot be consistent with any kind of deliberate creation."
    My purpose in quoting these scientists (and others later on) is not, of course, to suggest that they are creationists who would endorse all my views. 15 Rather, it is simply to show that experts in the field, even when they have no preference for creationist thinking, at least agree with the creationists on the facts, and when people with different viewpoints agree, we can be pretty sure what the facts are. I also want to show that scientists who are not creationists are able to see that creation is a legitimate scientific concept, whose merits deserve to be