Just for fun, let’s make things as needlessly controversial as we can:
The theory of evolution cannot explain metaphysical living things, which can only arise by the intention of mind.
The claim is either obvious or vacuous and demands that we flesh out the first adjective: what is a metaphysical thing? Is it an abstract thing? A sort of idealization or ghost of the reality or “brute facts” in front of us? Is it a mystical or mysterious account of things invoking occult powers and gnostic incantations?
It might be any of these things, but it needn’t be. Explaining Athanasius’s cosmology below provides one very down-to-earth way of understanding metaphysical things. Athanasius’s claim is that we cannot explain anything as a whole having distinct parts considered precisely as a whole having distinct parts, without tracing its origin to mind as opposed to chance. That this is not the only way of considering things goes without saying: we can consider them as collections of traits, as members of a population, as phenotypes related to genotypes, as having masses we can measure on a scale, as being picturesque. etc. ad infinitum. In fact, we might consider one and the same reality in all these different ways. This is not a matter of dividing up things – a genotype or a mass is might well be a whole, but to consider something as a mass is not to consider it as a whole, and it is the way of considering things that divides up the sciences. You might consider the number of chromosomes in a human being (46) as an even number, but this does not make the study of chromosomes (biology) is the study of even numbers (mathematics). Likewise, you might consider an animal or living thing as a whole, but when you do this is not the study of animals (one of the natural sciences) but the study of wholes as wholes. I say this is a metaphysical account. Why?
Aristotle’s simplest account is that every science leaves certain things out: physics does not study the Pythagorean theorem (even if it uses it); mathematics does not deal with the genes (even if it is relevant to their study), etc. But there is a certain group of things that are common to all things, and whole and part are perfect examples. Both triangles and turnip plants are wholes, both the hypotenuse and the foot are parts. It is this class of things that are not peculiar to some distinct science that Aristotle first defines as metaphysical. This is what is first meant by “the science of being as being”, i.e. it is the study of what is common as opposed to what is proper to any particular science. If you want to make a proper study of wholes, you can’t reach for any particular science that considers a part of being. But these common ideas are emphatically not “more abstract” or “less concrete” or “more like ideas”. John Smith is a real, concrete whole just as much as he is a real, concrete animal. The study of being as being is not the study of some vast, universal thing any more than biology is the study of some vast universal animal.
In considering wholes as wholes in relation to their separate parts, Athanasius gives a proof that all things in the cosmos arise by purpose and design as opposed to chance. This is not the only mode of consideration of things, and it leaves open the possibility of infinite sciences that find no evidence of design or purpose.