Charles Lyell created a new paradigm for geology in 1830 by emphasizing a radical uniformity in nature. Though remarkably successful for over 150 years, his system has fallen into disfavor, partly because as Gould (1987) noted, he conjoined distinct concepts into what was soon dubbed “uniformitarianism” by William Whewell. Though Whewell did not mean it favorably, the term became a symbol of pride and for 150 years geologists trumpeted it as “the fundamental principle of geology” (Challinor 1968, p. 331).
But things have changed. By the late twentieth century, many geologists rejected uniformitarianism and some were calling for eliminating the term (Austin 1979; Shea 1982). Much of the clamor can be traced back to the semantic confusion begun by Lyell. Thanks to historians of science, that confusion has been lessened by a rigorous examination of the multiple concepts subsumed for many years under “uniformitarianism,” although many appear to believe that the conflicts are resolved by the mere explication of these definitions.
If this were not enough, another layer of complexity is added by the often-unstated metaphysical battle between Christianity and Naturalism. An early manifestation of this conflict was the mythology—also begun by Lyell—that recast the origin of the science of geology as a simplistic saga. Even today, the public is told that geology began when “scientific” uniformitarians (the good guys) finally triumphed over “religious” catastrophists (the bad guys) and claimed the soul of geology. This cartoonish distortion can be traced to the propaganda of Enlightenment apologists, and is, amazingly, echoed today (for example, Repcheck 2003). Though the polemic trick of pitting “religion” against “science” proved helpful to non-theistic elements in both the earth and life sciences during the nineteenth and twentieth centuries, the logic of that position fails under scrutiny, and its propaganda is more widely recognized as such (for example, Stark 2003).
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Untangling Uniformitarianism - Answers in Genesis