 Then there is someone that Johnson calls a ‘theistic realist.’ This is someone who believes in a God, and that this God can and does intervene in the natural world. ‘God always has the option of working through regular secondary mechanisms, and we observe such mechanisms frequently. On the other hand, many important questions – including the origin of genetic information and human consciousness – may not be explicable in terms of unintelligent causes, just as a computer or a book cannot be explained that way’ (p. 209). Johnson thinks of himself as a theistic realist, and hence as such in opposition to metaphysical realism. Methodological realism, which he links with evolutionism, would seem to be distinct from metaphysical realism, but it is Johnson’s claim that the former slides into the latter. Hence, the evolutionist is the methodological realist, is the metaphysical realist, is the opponent of the theistic realist – and as far as Johnson is concerned, the genuine theistic realist is one who takes a pretty literalistic reading of the Bible. So ultimately, it is all less a matter of science and more a matter of attitudes and philosophy. Evolution and Creationism are different world pictures, and it is conceptually, socially, pedagogically, and with good luck in the future legally wrong to treat them differently. More than this, it is incorporated into Johnson’s argument that Creationism (a.k.a. Theistic Realism) is the only genuine form of Christianity.