 We conclude by noting four recent developments in the Creationism debate. First, a number of well-known philosophers have started to make encouraging sounds about Intelligent Design Theory. Calvinist philosopher Alvin Plantinga has long been a critic of naturalism and now (in a work based on his 2005 Gifford Lectures at St Andrew’s University in Scotland) he extends this critique to Darwinian evolutionary theory, arguing that the evidence in its favor is scanty (Plantinga 2011). He hedges somewhat on alternatives, but gives a very sympathetic reading of the thinking of Michael Behe and clearly finds much in such a position that meshes nicely with his own theological concerns. Coming from a very different perspective, as he is openly atheistic, Thomas Nagel (2008) likewise finds much in modern biology that worries and disappoints him—he makes special reference to what seems to him to be a total inability to give a naturalistic explanation of the origin of life—and although obviously he does not want to endorse Intelligent Design Theory, given the supposition that it is God who is doing the designing, nevertheless he argues that Intelligent Design Theory should be taught as an alternative in state-supported schools in the USA. Recently, in a full-length work, Mind and Cosmos, he has continued this attack, arguing (2011, 7) that “the idea that we have in our possession the basic tools needed to understand [the world] is no more credible now than it was in Aristotle’s day”, thereby implying that the work of Copernicus, Galileo, Newton, and Einstein and Darwin has not led to any new tools needed to understand the world. Backing Nagel, at least in his visceral dislike of Darwinism, is another prominent American philosopher Jerry Fodor, whose recent, co-authored book is titled What Darwin Got Wrong. Even if (with reason) Fodor might argue that he is no Creationist, his position is grist for their mill. A more thoughtful critique of Darwinism might allay this worry. 