Any critique of Theistic Evolution has to start behind the direct facts that might be contested (that is, 'science' and the Bible), and with the philosophical position that underpins the theology which allows the Bible to be relegated to a set of ancient stories and legends that may convey spiritual truth, but have no necessary relationship to the space-time world of common causality, even in the view of some evangelicals.
The theology is more about a Barthian approach to the Bible than the world-concept of the Bible, where words connect only to ‘faith’ ethereally and do not do so by way of depicting or explicating anything in the real-world of "A does not = non-A". The ‘real’ in this formulation, is not of this world, but in a philosophically idealist move is elsewhere, so the Bible, to communicate its ‘truth’ in this higher manner does not need to tell us anything about what has really happened; and in fact, in this view both need not, and probably cannot!
The counter to this is that the very account of creation shows that God and we participate in the same real world where words relate to events and actions that are denominated in the common causality upon which we depend, and, created by God, mediates our concourse with God as well as each other.
It is actual events and actions that are real, and that instruct our apprehension of the ontological coordinates that bring us to encounter God in action by which he demonstrates who he is and who we are in relationship to him. The idealist would have it otherwise, of course, but to attempt to impress them with science, while it may influence some, will probably have little effect, as they consider that we have missed their point that the Bible is a 'faith' book, not a 'fact' book; of course, it is only a faith book because it is a fact book, otherwise faith would be in irreversible dis-connect from the world in which we act and is the scene for our encounter with God, our salvation and for God's covenants.
To encapsulate this with an illustration, you may know the old Goon Show where a bank holdup involves the use of a picture of a gun. The theological idealist would have it that the Bible is a ‘picture of a gun’; but of course, this can have no real-world effect; what we need to hold up a bank (and to make a creation by fiat that delimits the world we are in) is a real gun (and a real creation in events that make sense in the world in which they are set, and which they define).
In short, the Bible is only theologically meaningful if it is meaningful in the real world terms by which it denominates itself. God is thus creator, not by weaving a symbolic story, that point to something or other, but because he created. He identifies himself with the sequence of fiat acts, not becuase they are symbolically meaningful, but because they occured. They are meaningful, then, because they occured, and not because they did not.
An example of how this plays out was in a post and exchanges on Michael Jensen's blog, the bloggin parson. (Jensen is a lecturer at Moore College, and son of the current archbishop of Sydney, Peter J.)
Jensen was asked if he thought that Noah, of flood fame, was a real person, and by implication, that the account related events that occured. Jensen avoided a direct answer, instead asking what the text was telling us.
Now, if the text is not telling us that there was a global flood and only Noah, his family, and the animals listed were saved, then it is not telling us anything and is just a story, 'made up', with no real world referents! The point of the account is that the events recounted really happened and had a real effect on the world: thus is scripture linked to the world we are in.
The alternative, that the text is 'telling' us something based on non-events, or events mis-recounted, then it has no content relevant for our consideration as it is not about anything real, and anyone can 'make up' a story. That's the easy part.
