They take for granted that evolutionary science has explained or soon will have explained the entire history of life on naturalistic principles. It is just possible, neither side being omniscient, that both sides could gain something from serious contact with competent practicioners on the other. If Ratzsch is proposing a serious, mutually respectful conversation between the neo-Darwinists and the Biblical creationists, he is in need of a reality check. The position of just about everyone with any influence in evolutionary science is that creationism is not science, and its practicioners by definition cannot be competent. This is the case not only because creationists are deemed to be prejudiced by their belief that the Bible has authority over scientific questions, but even more fundamentally because they reject naturalism, which is the philosophical basis of contemporary science.
Theistic evolutionists fare little better.
Most theistic evolutionists do not challenge either the conclusions of evolutionary biology or its naturalistic methodology, but argue merely that evolution by natural processes is compatible with theistic religion. To the extent that they go farther, and postulate a supernatural directing force in evolution, they violate the rules of methodological naturalism and are no more welcome in scientific discussions than outright creationists. For a productive scientific conversation to be even conceivable there would have to be a new force in the picture, one which is capable of entering the debate with arguments which the naturalists cannot easily refuse to take seriously. Unless we have a priori knowledge that naturalism is true, then we cannot rule out the possibility that supernatural action may have affected the history of life, and that evidence of that action may exist. Ratzsch similarly rejects Richard Dawkins' argument that reference to a creator in science as the source of biological complexity is logically pernicious because it leaves the creator unexplained.