Dickson has confused 'evolution' which was the point here, with a mere scientific technicality; as though scientific discourse is independent of its social setting and motivations. Now, I'm not applying this broadly to science that is objectively established, although Kuhn tells us that here too that can be the case, but to the idea of evolution which is not that.
Evolution is a summative and therefore boundless ideology that brings with it (and indeed relies upon) bundled concepts of life, relationships (ethics), the nature of the real and how the real 'works'. If evolutionists are honest, or thorough, it also brings a theory of knowledge. But that theory would undermine its credibility, so evolutionists usually employ a creationist theory of knowledge, unwittingly.
Evolution as a construct in these terms, with its auxiliary postulates (such as a long age for the universe) envelopes and defines theism. Dickson gave the game away!
Theism is reduced thereby to an epiphenomenon of matter-as-basic and is dependent completely upon its ontology.
The world-view of the Bible inverts this. Matter is not basic, but is, as it were, an epiphenomenon of will. And not just a 'will' in panentheistic terms, but in the particular terms of the Bible: the will of God whose nature being love makes fellowship: within the 'god-head' and between himself and his creation an essential outworking. And the 'matter' is important; it is part of the intention of creation, unlike the idealism we read in modern theology that has more to do with neoplatonism than Christianity.
