Rather than being inept ideologues who want to somehow Christianize science and academe, I think Dembski and Marsden have made fatal concessions to the deeper institutional and ideological structures they purportedly wish to change. They are figureheads for two strategically similar negotiations between Evangelicals and established elites in the institutions and regimes of expertise, mainly the academic world. ID is a very hard-line, anti-positivist, anti-materialist-reductionist movement with specific agendas, but it actually makes major concessions to positivism and materialist reductionism as the necessary rules of the game to which one must adhere to get any hearing at all. Marsden represents or helped foment a soft and very loosely organized movement with a vague agenda of softening or subverting anti-religious secularism in universities. Unlike ID, no particular scholarly theory or goal is prescribed; this is simply advocacy for (surely not every instance of) “Christian scholarship” that proceeds by appealing (and thus conceding) to the the rules of “tolerance” and “inclusivity”—the “multicultural” model of “pluralism” that prevails in academe and other segments of American society today and which is rightly perceived by many as inherently an assault on Anglo-European and Judaeo-Christian history, culture, and tradition. Though similar as “wedge strategies,” Intelligent Design and “the outrageous idea of Christian scholarship” are not at all comfortably united efforts to purchase status, credibility (if not authority), and influence for certain Christians. (It is odd that Balmer does not seem to see the internal divisions and that Wilson was not moved to point them out.)

These “wedge strategies” have been concocted in order to make superficial gains—to acquire some mainstream intellectual careers for certain Christians of approximately one’s own kind. It has, predictably, become very much a game of “Who benefits?” (Marsden’s Pew-funded purse fed “Evangelical” and then broadly “Christian” scholars, including certain Catholics and others who are not necessarily Evangelicals in the usual sense and who may or may not be differently “evangelical” than Evangelicals.) The great common ground has been simply a desire for “Access” that is at times more and less disguised as a process of “cultural transformation” or “redemption.” This very Evangelical desire to be an “instrument” ends up becoming more than a means to an end but an end in itself as a pillar of identity. There is little discussion and no real answer to the question about ends. Why would it be good to have a Deistic Theism regarded as respectable and relevant in science? Why would it be good to have “Christian perspectives” regarded as respectable and relevant in all fields of research and education? Good, I mean, in results other than greater cultural prestige, access, and authority for certain religionists. ~The Japery