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In your interview with Gary Habermas (published in the winter 2005 issue of Philosophia Christi under the title "My Pilgrimage from Atheism to Theism") you pass fairly quickly from an acceptance of "Deism" as a description of your latest belief system to acquiescence when Habermas talks about "your theism" as the form that "your new belief in God" has now taken. Maybe you haven't yet reverted to the Methodist Christianity of your first fourteen years. But you have come close. Why else would you give such credence to Gerald Schroeder's The Hidden Face of God whose comments on Genesis Chapter One reportedly suggest to you that, as you put it, "this biblical account might be scientifically accurate"? Why else would you say that Schroeder's analysis "raises the possibility that it [Genesis] is revelation"? Your acceptance of the possibility of revelation in the book of Genesis takes you a long way from the austere arguments of natural theology on which alone you wanted to rely. It lends support to so-called "Scientific Creationists." Not just the old-earth creationists who put a figurative spin on the Genesis story, but the young earth literalists, too: those who stick with something like 4,004 B.C. for the year of the creation. After all, if your newfound God is a miracle-worker, one can't rule out the possibility that he created the universe just when Genesis says he did, complete with all the evidence that leads scientists to think otherwise, including fossils, background radiation from the Big Bang, and all the other necessary accoutrements of grand deception. If your God performs miracles to help the laws of nature produce living from nonliving things, why should he stop there?