Glenn Reynolds at Instapundit linked last week to a piece on Intelligent Design by Jim Pinkerton at TechCentral. This is one of the better discussions of ID theory that I have seen. Maybe I think that because it raises the same objection I have: that a metaphysical answer to a scientific question is no answer at all -- and that is what ID theory proposes. Of course, a scientific answer to a metaphysical question is no answer at all, either. Both wrong answers constitute what is known in philosophy as category error.
There is another problem with Intelligent Design theory. A couple of years ago I reviewed a book called The Probability of God by Stephen D. Unwin. In it I noted that Unwin, a theoretical physicist turned risk analyst, had raised "one of the more interesting objections to intelligent design theory: Given that we 'lack so much understanding of God,' the 'engineering notion of intelligent design' seems not only naive but also presumptuous." I have always thought it better to think that God as Creator has more in common with Michelangelo or Bach than with Edison or Ford.
Still, neo-Darwinian theory isn't without it's problems either. The question Michael Behe raises about irreducible complexity happens to be a good one -- and it is not answered by speculating about how such complexity could have come about in accordance with random selection. Factual data is what is needed, not a sequence of suppositions. The fact is we don't know how something like the eye developed. Saying God made it happen doesn't tell us anything, since God -- for those of us who believe in God -- makes everything happen. But saying it could have developed this way or that if such and such were the case, etc. doesn't tell us anything, either.
There happen to be very good, strictly scientific objections to the Darwinian model of evolution (I put it that way because I think that, except for those who think the world was made about 6,000 years ago in six 24-hour periods, most people think that life and species developed over time from simpler to more complex forms).
A pretty thorough overview of these objections -- and much else besides -- can be found here.
In the meantime, maybe it's worth taking another look at Teilhard de Chardin. Here's a piece in Wired about the Jesuit paleontologist and friend of Julian Huxley who saw evolution in religious -- indeed mystical -- terms.
Eugene Volokh also has some thoughts on evolution and religion that are well worth considering.