Furthermore, it depicts a God that becomes decreasingly involved in the lives of humans, at first directly speaking to people, then only distantly rewarding and punishing, then appearing briefly (by the Christian account) in the form of Jesus before disappearing again.* There's no sense anywhere in there that this sort of God does things in a way that could be accounted for in repeated experimentation.
I agree that there is no sense anywhere that could allow a predictable and repeatable experiment.
That said I want to elaborate on a nitpick regarding your presentation (as it always irritates me when it is repeated, especially by those who present themselves as having a functional knowledge of religion): I find you summary inaccurate and lacking the academic rigor expected of such firm summaries RE: divine intervention and immediacy. I find it interesting when people wade into these issues, speak with strong conviction and opinion on a set piece of literature, and present an exceedinly skewed summary that was crafted to fit a select narrative. Yeah,
religious people do that all the time with their religious works, but I don't get it why this carelessness is so common in secular analysis.
Strong words, so I guess I need to back it up now
I know this is what comparative religion and Biblical literature classes tech at secular schools (I heard the same stuff in those classes) but it is inaccurate. About as inaccurate as, "The god in the Old Testament is an angry, national war god while the god of the New Testament is a kind, forgiving, god." These are generalities based on appeal to select texts unrepresentative of the general corpus.
Concerning your specific point regarding YHWH's interaction in the Old Testament: Looking at a Biblical "timeline" from Adam to the Exodus to the Monarchy down to the Exile and Return direct intervention is highly variable.
Gen 1-4: Significant reported interaction with Adam/Eve/Cain
Gen 5-11: Exceedingly marginal involvement for ~ 1000 years (Enoch, Noah; Tower of Babel)
Gen 12-36: Frequent theophanies to the Patriarchs (~200 year window)
Gen 37-50: Almost complete absence in the Joseph narratives
Per the narrative a long spell (200-400 years) passes until Moses with no recordable interaction. One could say that from Joseph to Moses YHWH is completely absent from direct human affairs.
During the Moses narratives there are frequent theophanies (Exo 3, 19, 24, 34, etc; Pillar of Fire/Cloud in the camp) but Exo 40 marks a significant event in Israel's interaction (the Cloud of Glory in the Tabernacle) that continues through the Exile (1Ki 8; cf. Eze 8-11 where the Cloud is removed as a form of temple abandonment / punishment). Any discussion of YHWH's immediacy with Israel is incomplete without consideration of the direct presence believed to be manifest visually in the Tabernacle and later the Temple of Solomon.
Going back to the Exodus, per the Biblical account, after the Exodus Theophanies and interventions resume a pattern similar to that of the Patriarchs with major figures in each generation having contact (e.g. Josh 5; Jud. 2, 6, 13; 1 Sa 2; etc) and this continues down through Solomon. Much like the Exodus (Exo 40) the Temple deduction (1Ki 8) relates to their perceived change in how YHWH intervened and mediated his presence, although this did not preclude drastic intervention (e.g. 2Ki 19 // Isa 37; Similarly the book of Zechariah).
This immediacy and direct interaction ceased, again and very much like the Joseph-Moses period, during the Exile. The book of Ester in this accord has much affinity to the view presented in the Joseph narratives (YHWH is in control of history, even if not immediate and not remembered).
If the New Testament is taken into consideration the concept of the divine breaking into the human sphere is heightened by the incarnation; on narrative grounds this was viewed as a new creation, new exodus with strong thematic parallels to the Exodus interventions. And like the Exodus interventions the shift is again to Temple "presence," which was viewed by these early Christians as the indwelling Spirit (cf. Acts 2; 1Co 6; etc). And thus the cycle continues itself with an anticipated difinitive judgment not unlike that brought on Egypt, Assyria, and Babylon before but this time cosmic in scope.
The actual pattern in the text is quite different from what you postulate. It is appealing to frame that text the way you did, especially in regards to the evolution of Religion approach, because it paints a pretty picture where the Jewish (and Christian) religions "grow up" like other religions (e.g. Greek) that definitively moved from human like gods who were at one time close and intimate (even crude) and slowly faded into the distance as being relatively hands off (and ultimately neo-Platonic concepts where "the one" has no immediate contact with the material).
Unfortunately the, "Bible" doesn't follow this pattern unless it is forced onto the text. Harkening back to the "war god" example earlier, Jesus is very much a war god in Rev 19 (even Matt 24) with few of the loving, kind, and gracious traits often prescribed to him. Again, prejudicial selection of texts to fit the narrative one wishes to present.
RE: Your point. Divine presence/intervention. I agree, the text doesn't present anything where you could clearly capture "God in a Box" to do any specific, repeatable, and confirmable text to prove a divine being in the rational, scientific sense. In fact the general witness of the New Testament is that the presence of the divine would be discernable through Christians (in whom they teach the divine dwells), although Romans argues creation is a general witness. But if you are trying to prod a heavenly spark you can you scientifically test we would need to poke a Christian
RE: Creationism.
Fundamental Christians are doing the same thing I point out above. There is a pre-supposed narrative of how the evidence should look and it is molded to such. Anything that disagrees must be adapted or rejected to fit the preconfigured paradigm.
While it is common to contort their own texts out of their historical basis, it doesn't encourage profitable dialogue when both parties are misrepresenting basic facts.
What I find curious is how often the fact, statistically, a large segment of Catholics and traditional Protestants don't take issue with Evolution and yet the general sentiment is, "Christians are anti-Evolution." Yes, a significant block of Christians (Evangelicals, Fundamentalists) trend strongly this direction but they are hardly the majority world wide, or even in America.
Ok, off my soap box. I will let the proxy war and socio-cultural conflict continue on without me! We are all better off that way