Just for fun, here’s the conclusion from Michael Ruse’s entry on Creationism in the Stanford Encyclopaedia of Philosophy.

Creationism in the sense used in this discussion is still very much a live phenomenon in American culture today — and in other parts of the world, like the Canadian West, to which it has been exported. Popularity does not imply truth. Scientifically Creationism is worthless, philosophically it is confused, and theologically it is blinkered beyond repair. But do not underestimate its social and political power. As we enter the new millennium, thanks to Johnson and his fellows, there are ongoing pressures to introduce non-evolutionary ideas into science curricula, especially into the science curricula of publically funded schools in the United States of America. And things could get a lot worse before they get better, if indeed they will get better. Already, there are members of the United States Supreme Court who have made it clear that they would receive sympathetically calls to push evolution from a preeminent place in science teaching. If future appointments include more justices with like inclinations, we could find that — nearly a century after the Scopes Trial, when the Fundamentalists were perceived as figures of fun — Creationism finally takes its place in the classroom. If this essay persuades even one person to take up the fight against so awful an outcome, then it will have served its purpose.

The point that Creationsm is a distinctive American phenomenon (some minor infections in Canada notwithstanding) seems worth remembering. As far as I can tell, Creationism is a really unpopular view even among theists in Australia, and my impression is that this is also true in most of western Europe. It might be fun to spend the afternoon making up pop-sociology explanations for this difference, but I fear some real sociologists might make fun of me if I did that.