What Is Faith? Is It Blind? Or Is It Trustworthy? (Updated)

I just wanted to update the below a bit with a great explanation of how theists view evidential propositions about God as compared to agnostics and atheists. Tim Stratton makes a great short example of what is being discussed in the below — but clearer: “ATHEISM: LACK OF BELIEF OR BLIND FAITH?

Many atheists claim that their atheistic beliefs are just as viable as my theistic beliefs. Typically, the following scale (or something similar) is provided:

1- God exists (100% certainty)
2- God probably exists (51%-99% certainty)
3- Neutral Agnostic (50%/50%)
4- God probably does not exist (51%-99% certainty)
5- God does not exist (100% certainty)

I have claimed to hold to proposition (2) as a theist. Because of a cumulative case of coherent reasons (backed up by evidence), I believe theism is probably true with extremely high degrees of certainty (say, 97% certainty). Although I am not 100% certain (but have justification to believe God probably exists), it is quite reasonable to put my faith in what is probably true. This is why Christian theism is a reasonable faith.

Many atheists ignore the plethora of arguments and evidence for God and attempt to make the same move on the other side of the scale. However, they run into the same problems I discussed above. If they claim to hold to proposition (4), then they need to provide coherent reasons (backed up by evidence) as to why they think atheism is “probably true.” Why has the belief needle moved from (3), neutral agnosticism, to proposition (4)? If there are no logical answers then the atheist holds this view for no good reason at all (especially while ignoring the cumulative case for the existence of God). Indeed, their commitment to this definition of atheism is still nothing but a blind faith.

I reside when discussing apologetics with persons in category two. If I feel moved to pray a sinners prayer with a person, I am speaking from category one, and the person who is inviting the Holy Spirit into their life is falling into that category as well. “… fundamentally, the way we know Christianity to be true is by the self-authenticating witness of God’s Holy Spirit.” Tim’s whole post is worth reading


How Atheists View Christian’s Faith


Dawkins Faith Atheist 330

  • Faith is an evil precisely because it requires no justification and brooks no argument. ~ Richard Dawkins

Richard Dawkins, The God Delusion (New York, NY: Marine Books, 2008), 347.

  • Faith in the prayer-hearing God is an unproved and outmoded faith. There is no God and there is no soul. Hence, there are no needs for the props of traditional religion. With dogma and creed excluded, the immutable [i.e., unchangeable] truth is also dead and buried. There is no room for fixed, natural law or moral absolutes. ~ John Dewey

John Dewey, “Soul-Searching,” Teacher Magazine, September 1933, p. 33.

  • There are those who scoff at the schoolboy, calling him frivolous and shallow. Yet it was the schoolboy who said : “Faith is believing what you know ain’t so.” ~ Mark Twain

Caroline Thomas Harnsberger, Mark Twain at Your Fingertips: A Book of Quotations (Mineola, NY: Dover Publications, 2009), 116, cf. faith.

Betrand Russell 330

  • I am as firmly convinced that religions do harm as I am that they are untrue. The harm that is done by a religion is of two sorts, the one depending on the kind of belief which it is thought ought to be given to it, and the other upon the particular tenets believed. As regards the kind of belief: it is thought virtuous to have Faith—that is to say, to have a conviction which cannot be shaken by contrary evidence. Or, if contrary evidence might induce doubt, it is held that contrary evidence must be suppressed. On such grounds, the young are not allowed to hear arguments…. The consequence is that the minds of the young are stunted and are filled with fanatical hostility both to those who have other fanaticisms and, even more virulently, to those who object to all fanaticisms. ~ Bertrand Russell

Bertrand Russell, Why I Am Not a Christian: And Other Essays on Religion and Related Subjects (New York, NY; Simon and Schuster, 1957), vi.

(See response to Russell’s “induce doubt” portion at bottom)

According to the A Manual for Creating Atheists, faith is:

  • “pretending to know things that you don’t know”
  • “belief without evidence”
  • The author calls faith “an unreliable epistemology”
  • a “virus”
  • and calls for a process and agenda that will “ultimately eradicate faith”.

(Bullet points via The Confident Christian)Boghossian Atheist 330

Two Definitions of Faith

The words we use are important. They can help us see clearly, or they can confuse, cloud, or obscure issues. I’ll now offer my two preferred definitions of faith, and then disambiguate faith from hope.’

faith /fāTH/

1. Belief without evidence.

“My definition of faith is that it’s a leap over the probabilities. It fills in the gap between what is improbable to make something more probable than not without faith. As such, faith is an irrational leap over the probabilities.”

—John W. Loftus, “Victor Reppert Now Says He Doesn’t Have Faith!” (Loftus, 2012)

If one had sufficient evidence to warrant belief in a particular claim, then one wouldn’t believe the claim on the basis of faith. “Faith” is the word one uses when one does not have enough evidence to justify holding a belief, but when one just goes ahead and believes anyway.

Another way to think about “belief without evidence” is to think of an irrational leap over probabilities. For example, assume that an historical Jesus existed and was crucified, and that his corpse was placed in a tomb. Assume also that eyewitness accounts were accurate, and days later the tomb was empty.

One can believe the corpse was missing for any number of reasons. For example, one can believe the body arose from the dead and ascended to heaven, one can believe aliens brought the body back to life, or one can believe an ancient spirit trapped in the tomb merged with the corpse and animated it. Belief in any of these claims would require faith because there’s insufficient evidence to justify any one of these particular options.

Belief in any of these claims would also disregard other, far more likely possibilities—for example, that the corpse was stolen, hidden, or moved.

If one claims knowledge either in the absence of evidence, or when a claim is contradicted by evidence, then this is when the word “faith” is used. “Believing something anyway” is an accurate definition of the term “faith.”

faith /fāTH/

2. Pretending to know things you don’t know.

Not everything that’s a case of pretending to know things you don’t know is a case of faith, but cases of faith are instances of pretending to know something you don’t know.’ For example, someone who knows nothing about baking a cake can pretend to know how to bake a cake, and this is not an instance of faith. But if someone claims to know something on the basis of faith, they are pretending to know something they don’t know. For example, using faith would be like someone giving advice about baking cookies who has never been in a kitchen.

As a Street Epistemologist, whenever you hear the word “faith,” just translate this in your head as, “pretending to know things you don’t know.” While swapping these words may make the sentence clunky, “pretending to know things you don’t know” will make the meaning of the sentence clearer.

To start thinking in these terms, the following table contains commonly heard expressions using the word “faith” in column one, and the same expressions substituted with the words “pretending to know things you don’t know” in column two.

Faith Columns - Peter Boghossian 680

Peter Boghossian, A Manual for Creating Atheists (Durham, NC: Pitchstone Publishing, 2013), 23-26

  • I regard faith as religious belief which is held without evidence. If someone thinks that a bus will arrive on time per its schedule, then that person has trust or confidence, not faith. I don’t use the word faith except to mean non-evidential religious beliefs. I work hard to identify the evidence, so faith for me is an lazy, easy way out.

~ Logicel

(See the response to “has trust or confidence” portion of Logicel’s definition at the bottom)

faith_full

~ The Good Atheist

(See a professor comment on this definition at the bottom)


Letting Christians Define Faith


faith 1. Objective body of truth in the Bible, the creeds, the definitions of the universal councils, and/or the teachings of the church. 2. Positive, subjective, and personal allegiance to and trust in Jesus Christ as Lord and Savior. Faith exists in constant tension with three other elements: works, reason, and knowledge. In Protestant scholastic theology, faith is viewed as a threefold process: notitia (knowledge of what is to be be­lieved), assensus (intellectual acceptance of the truth of what is believed), and fiducia (personal commitment to that truth).

The first involves reception of the message of the gospel. The second involves objective accept­ance of certain theological concepts and historical events. Theologians call this fides quae creditur (the faith that is believed), comprising erkennen (recognition) and assensus (assent). Assensus includes confidence in God’s promises and trust in the events recorded in the Scripture. Peter Lombard pointed out that assensus alone is fides informis (incomplete faith).

Authentic faith must include a second aspect—a personal commitment to Jesus Christ. Theolo­gians variously call this fides qua creditur (faith by which one believes), fides formata caritate (faith formed by love), bekennen (acknowledg­ment), and fiducia (trust in what is believed). Fiducia also involves obedience to God’s Word, perseverance in God’s will, and love for God’s people (John 3:36; Rom. 5:1-5; 1 Cor. 13:2; 1 John 3:1o). Thus Christians not only live because of faith but they also live according to the faith (Rom. 1:16-17). Faith is in one sense a human act, but it is also at the same time a divine gift.

George Thomas Kurian, ed., Nelson’s New Christian Dictionary (Nashville, TN: Thomas Nelson, 2001), cf. faith, 292-293.

  • I suspect that most of the individuals who have religious faith are content with blind faith. They feel no obligation to understand what they believe. They may even wish not to have their beliefs disturbed by thought. But if God in whom they believe created them with intellectual and rational powers, that imposes upon them the duty to try to understand the creed of their religion. Not to do so is to verge on superstition.

Morimer J. Adler, “A Philosopher’s Religious Faith,” in, Kelly James Clark, ed., Philosophers Who Believe: The Spiritual Journeys of 11 Leading Thinkers (Downers Grove, IL: InterVarsity Press, 1993), 207.

  • Certain words can mean very different things to different people. For instance, if I say to an atheist, “I have faith in God,” the atheist assumes I mean that my belief in God has nothing to do with evidence. But this isn’t what I mean by faith at all. When I say that I have faith in God, I mean that I place my trust in God based on what I know about him.

William A. Dembski and Michael R. Licona, Evidence for God: 50 Arguments for Faith from the Bible, History, Philosophy, and Science (Grand Rapids, MI: Baker Books, 2010), 38.

  • Faith is not a leap in the dark; it’s the exact opposite. It’s a commitment based on evidence… It is irrational to reduce all faith to blind faith and then subject it to ridicule. That provides a very anti-intellectual and convenient way of avoiding intelligent discussion.

– John Lennox

Personal saving faith, in the way Scripture understands it, involves more than mere knowledge. Of course it is necessary that we have some knowledge of who Christ is and what he has done, for “how are they to believe in him of whom they have never heard?” (Rom. 10:14). But knowledge about the facts of Jesus’ life, death, and resurrection for us is not enough, for people can know facts but rebel against them or dislike them. (Rom. 1:32; James 2:19)….

In addition to knowledge of the facts of the gospel and approval of those facts, in order to be saved, I must decide to depend on Jesus to save me. In doing this I move from being an interested observer of the facts of salvation and the teachings of the Bible to being someone who enters into a new relationship with Jesus Christ as a living person. We may therefore define saving faith in the following way: Saving faith is trust in Jesus Christ as a living person for forgiveness of sins and for eternal lift with God.

This definition emphasizes that saving faith is not just a belief in facts but personal trust in Jesus to save me…. The unbeliever comes to Christ seeking to have sin and guilt removed and to enter into a genuine relationship with God that will last forever.

The definition emphasizes personal trust in Christ, not just belief in facts about Christ. Because saving faith in Scripture involves this personal trust, the word “trust” is a better word to use in contemporary culture than the word “faith” or “belief.” The reason is that we can “believe” something to be true with no personal commitment or dependence involved in it. I can believe that Canberra is the capital of Australia, or that 7 times 6 is 42, but have no personal commitment or dependence on anyone when I simply believe those facts. The word faith, on the other hand, is sometimes used today to refer to an almost irrational commitment to something in spite of strong evidence to the contrary, a sort of irrational decision to believe something that we are quite sure is not true! (If your favorite football team continues to lose games, someone might encourage you to “have faith” even though all the facts point the opposite direction.) In these two popular senses, the word “belief” and the word “faith” have a meaning contrary to the biblical sense.

The word trust is closer to the biblical idea, since we are familiar with trusting persons in everyday life. The more we come to know a person, and the more we see in that person a pattern of life that warrants trust, the more we find ourselves able to place trust in that person to do what he or she promises, or to act in ways that we can rely on. This fuller sense of personal trust is indicated in several passages of Scripture in which initial saving faith is spoken of in very personal terms, often using analogies drawn from personal relationships. John says, “To all who received him, who believed in his name, he gave power to become children of God” (John 1:12). Much as we would receive a guest into our homes, John speaks of receiving Christ.

John 3:16 tells us that “whoever believes in him should not perish but have eternal life.” Here John uses a surprising phrase when he does not simply say, “whoever believes him” (that is, believes that what he says is true and able to be trusted), but rather, “whoever believes in him.” The Greek phrase pisteuo eis auton could also be translated “believe into him” with the sense of trust or confidence that goes into and rests in Jesus as a person. Leon Morris can say, “Faith, for John, is an activity which takes men right out of themselves and makes them one with Christ.” He understands the Greek phrase pisteuo eis to be a significant indication that New Testament faith is not just intellectual assent but includes a “moral element of personal trust.” Such an expression was rare or perhaps nonexistent in the secular Greek found outside the New Testament, but it was well suited to express the personal trust in Christ that is involved in saving faith.

Wayne Grudem, Systematic Theology: An Introduction To Biblical Doctrine (Grand Rapids, MI: Zondervan, 2000), 709-711.

Although suffering as a prisoner for proclaiming the gospel, Paul was not disillusioned or in despair. Why? Because of his faith. As he testifies to his faith, its essential elements become clear. “And of this gospel I was appointed a herald and an apostle and a teacher. That is why I am suffering as I am. Yet I am not ashamed, because Iknow whom I have believed, and am convinced that he is able to guard what I haveentrusted to him for that day” (2 Tim. 1:11-12). Truth about God can be known. Zeal for God without knowledge (of the Redeemer) did not suffice for monotheistic and moral Jews (Rom. 10:1-2). Neither did worship of an “unknown God” atone for the cultured Athenians (Acts 17:23-31). In contrast, Abraham was “fully persuaded that God had power to do what he had promised” (Rom. 4:21).”

The faith that saves is directed away from human educational, cultural, and religious achievements to the Creator, whose redemptive plan has been preserved and publicized in Scripture. Faith comes by hearing the message of special revelation now affirmed by the written Word of God, the hearer being convinced that “Jesus is Lord” and trusting in him (Rom. 10:4, 8-11, 14). Faith involves knowledge (notitia), persuasion (assensus), and commitment (fiducia). These three elements of faith are operative, not only when one first believes the gospel and trusts the Savior, but also in a growing faith throughout the Christian life.

Gordon R. Lewis and Bruce A. Demerest, Integrative Theology, vol. 1 (Grand Rapids, MI: Zondervan, 1994), 168-169.

  • There is more than enough evidence on every hand from every department of human experience and knowledge to demonstrate that Christianity is true… It is the faith of the non-Christian [that] is externally and internally groundless.  They are the ones who leap in the dark.  Some, like Kierkegaard, have admitted this

Robert Morey, Introduction to Defending the Faith (Orange, CA: Christian Scholars Press, 2002), 38.

  • When I was undertaking my doctoral research in molecular biology at Oxford University, I was frequently confronted with a number of theories offering to explain a given observation.  In the end, I had to make a judgment concerning which of them possessed the greatest internal consistency, the greatest degree of predictive ability.  Unless I was to abandon any possibility of advance in understanding, I was obliged to make such a judgment… I would claim the right to speak of the ‘superiority’ of Christianity in this explicative sense. 

“Response to John Hick,” by Clark Pinnock, in More Than One Way? Four Views on Salvation in a Pluralistic World, Revised ed. (Grand Rapids, MI: Zondervan Publishing, 1996), 68.

See also: 

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Faith Geisler 1

Faith Geisler 2

Faith Geisler 3

Faith Geisler 4

Faith Geisler 5


Misc. Responses


Here is the response to Russell’s position:

Often, however, the cause of our doubt isn’t what you might think. It isn’t necessarily the strength of the arguments that rattles us, but the way they resonate with the unbeliever in each of us (what the Bible calls the “old self”). We hear Tokyo Rose’s voice and she seems to make pretty good sense sometimes. Yet more often than not, if we look closely at the atheist’s arguments, we find that there is little substance. Seeing this can change the argument’s frequency and therefore break its spell.

Believers often worry that their doubts signify the rapid approach of full-blown unbelief. But as pastor and author Tim Keller puts it,

Faith without some doubts is like a human body without any antibodies in it. People who blithely go through life too busy or indifferent to ask hard questions about why they believe as they do will find themselves defenseless against either the experience of tragedy or the probing questions of a smart skeptic.

All thoughtful believers—even those whose faith is mature—encounter doubt. Not a single person has had unadulterated faith.

In any case, it certainly won’t do to ignore your doubts, and defusing them will only strengthen your faith. To be sure, doubts can be strong enough to become a trial in your life; but like all trials, they’re meant to refine faith, not stifle it.

Mitch Stokes, A Shot of Faith: To the Head (Nashville, TN: Thomas Nelson, 2012), xvii.

Here is the response to Logicel’s position:

…faith isn’t a theory of how to know things: “Faith is not an epistemological category. It is not a way of knowing something. Faith is a way of trusting something.

“Faith is trusting in that which you have reason to believe is true. Once you have come to believe that something is true, using reliable epistemological means, you can then place your faith or trust in those things.”

~ William Lane Craig (Christinaity Today)

Here is the Comment from Professor Gray:

The definition above of faith is ha-larious! Thanks for posting it. I’m using it to show how ignorant people are about the term, faith. It is totally opposite of the real meaning that it makes quite a contrast. Faith is the substance of things believed based on evidential material, eye witnesses reports, and logical reasons to hold something as true. Those who have “faith” without the evidence are deluded and would believe anything. It is like someone believing that one species evolves into another species without any transitional evidence. Even with no evidence they continue to believe its true! Now that fits your poster’s definition. Anyway, thanks for the post. I am getting a lot of laughs by using it in my presentations.

The Atheist Delusion (Movie)

Having to prove the existence of God to an atheist is like having to prove the existence of the sun, at noon on a clear day. Yet millions are embracing the foolishness of atheism. “The Atheist Delusion” pulls back the curtain and reveals what is going on in the mind of those who deny the obvious. It introduces you to a number of atheists who you will follow as they go where the evidence leads, find a roadblock, and enter into a place of honesty that is rarely seen on film.

From Living Waters, creators of the award-winning TV program “The Way of the Master” and the hit movies “180” and “Evolution vs. God,” comes the powerful film “The Atheist Delusion.” Executive produced by TV co-host and best-selling author Ray Comfort (Hell’s Best Kept Secret, Scientific Facts in the Bible).

Learn more at http://www.AtheistMovie.com

Meanderings on Atheism, Darwinism, and Science

I am posting this excerpt of Daniel Dennett’s response to William Lane Craig’s presentation (HERE). Dennett’s short follow up offers no defense of his atheism in light of Craig’s presentation. He basically mentions that his non-knowledge will some day be filled in (atheism-of-the-gaps). This will be followed up by a response in the comments section that made me think of this old upload on my Vimeo, and why I isolated it. The response is well thought out and will be an enjoyable read to those of us headed towards glory. I will also insert my response (mainly using Dr. Howe’s book, Vestigial Organs Are Fully Functional) to a Discover Magazine article when “Born Again 77” gets to the topic, as well as a couple other resources. Enjoy:

The original topic in which I pulled this response from can be found here at UNCOMMON DESCENT, Born Again 77 starts by quoting a previous statement by a skeptic, and then adding to his knowledge base:


Very Enjoyable Read


  • “Perhaps the gaps he is referring to are things like lightning (yep, gotta hand it to science; definitely not thrown by Zeus in piques of anger)”

Actually the ‘lightning gap’ remains un-closed:

We Don’t Actually Know What Triggers Lightning Strikes – Aug. 2013

Excerpt: Lightning is a natural electrical discharge—but scientists are still scratching their heads trying to figure out what triggers it.

Physicist finds mysterious anti-electron clouds inside thunderstorm – May 13, 2015

Excerpt: In August 2009, Dwyer and colleagues were aboard a National Center for Atmospheric Research Gulfstream V when it inadvertently flew into the extremely violent thunderstorm—and, it turned out, through a large cloud of positrons, the antimatter opposite of electrons, that should not have been there.

To encounter a cloud of positrons without other associated physical phenomena such as energetic gamma-ray emissions was completely unexpected, thoroughly perplexing and contrary to currently understood physics.

“The fact that, apparently out of nowhere, the number of positrons around us suddenly increased by more than a factor of 10 and formed a cloud around the aircraft is very hard to understand. We really have no good explanation for it,” says Dwyer…

…“We really don’t understand how lightning gets started very well because we don’t understand the electrical environment of thunderstorms. This positron phenomenon could be telling us something new about how thunderstorms charge up and make lightning, but our finding definitely complicates things because it doesn’t fit into the picture that was developing.”

Verse: “Do you send the lightning bolts on their way? Do they report to you, ‘Here we are’?” (Job 38:35)

Moreover, the ‘gap’ problem is far worse for Atheists than just not being able to explain lightning. Atheistic materialism cannot even explain how a single photon gets from point a to point b, nor even how a photon is emitted or absorbed, much less how lightning occurs:

“The path taken by the photon is not an element of reality. We are not allowed to talk about the photon passing through this or this slit. Neither are we allowed to say the photon passes through both slits. All this kind of language is not applicable.” ~ Anton Zeilinger (Double Slit, Quantum-Electrodynamics, and Christian Theism – Video)

Quantum Electrodynamics

Excerpt: It is important not to over-interpret these diagrams. Nothing is implied about how a particle gets from one point to another. The diagrams do not imply that the particles are moving in straight or curved lines. They do not imply that the particles are moving with fixed speeds. The fact that the photon is often represented, by convention, by a wavy line and not a straight one does not imply that it is thought that it is more wavelike than is an electron. The images are just symbols to represent the actions above: photons and electrons do, somehow, move from point to point and electrons, somehow, emit and absorb photons. We do not know how these things happen, but the theory tells us about the probabilities of these things happening.

Verse: “For in him we live and move and have our being.’ As some of your own poets have said, ‘We are his offspring.’” (Acts 17:28)

And although Theists are often accused of making ‘God of the Gaps’ style arguments by atheists, the fact of the matter is that, as science has progressed, it is the Atheist himself who has had to retreat further and further into ‘Materialism/Naturalism of Gaps’ style arguments. i.e. into “Science will figure a materialistic answer out to that mystery some day” style argument.

To clearly illustrate the ‘materialism of the gaps’ style argument that atheists are forced to make, the materialistic and Theistic philosophy make, and have made, several major contradictory predictions about what type of scientific evidence we will find.

These major contradictory predictions, and the evidence now revealed by advances in modern science, can be tested against one another to see if either materialism or Theism is true.

See: Theism compared to Materialism/Naturalism – a comparative overview of the major predictions of each philosophy (Video)

As you can see from the preceding video, when we remove the artificial imposition of the materialistic philosophy (methodological naturalism), from the scientific method, and look carefully at the predictions of both the materialistic philosophy and the Theistic philosophy, side by side, we find the scientific method is very good at pointing us in the direction of Theism as the true explanation. – In fact science is even very good at pointing us to Christianity as the solution for the much sought after ‘theory of everything’

See: The Resurrection of Jesus Christ from Death as the “Theory of Everything” (Video)

[See Also: The Argument from Reason (Video); The Metaphysical Assumptions of the “Scientific Method]

Moreover, let us be VERY clear to the fact that ALL of science, every discipline within science, is dependent on basic Theistic presuppositions about the rational intelligibility of the universe and the ability of our mind to comprehend that rational intelligibility….

The Great Debate: Does God Exist? – Justin Holcomb – audio of the 1985 Greg Bahnsen debate (Full audio of the debate at the bottom of the site)

Excerpt: When we go to look at the different world views that atheists and theists have, I suggest we can prove the existence of God from the impossibility of the contrary.

The transcendental proof for God’s existence is that without Him it is impossible to prove anything. The atheist worldview is irrational and cannot consistently provide the preconditions of intelligible experience, science, logic, or morality. The atheist worldview cannot allow for laws of logic, the uniformity of nature, the ability for the mind to understand the world, and moral absolutes. In that sense the atheist worldview cannot account for our debate tonight….

Moreover, if we cast aside those basic Theistic presuppositions about the rational intelligibility of the universe and the ability of our mind to comprehend that rational intelligibility, and try to use naturalism as our basis for understanding the universe, and for practicing science, then everything within that atheistic/naturalistic worldview, (i.e. sense of self. observation of reality, beliefs about reality, free will, even reality itself), collapses into self-refuting, unrestrained, flights of fantasy and imagination.

Darwinian evolution, and atheism/naturalism in general, are built entirely upon a framework of illusions and fantasy – Sept. 2016 (Google Doc)

As well, Darwinian evolution, the supposed pride and joy of Atheistic Materialism, is itself useless as a heuristic in science

  • “Darwinian explanations for such things are often too supple: Natural selection makes humans self-centered and aggressive – except when it makes them altruistic and peaceable. Or natural selection produces virile men who eagerly spread their seed – except when it prefers men who are faithful protectors and providers. When an explanation is so supple that it can explain any behavior, it is difficult to test it experimentally, much less use it as a catalyst for scientific discovery. Darwinian evolution – whatever its other virtues – does not provide a fruitful heuristic in experimental biology.”

~ Philip S. Skell – (the late) Emeritus Evan Pugh Professor at Pennsylvania State University, and a member of the National Academy of Sciences. – Why Do We Invoke Darwin? – 2005

  • “In fact, over the last 100 years, almost all of biology has proceeded independent of evolution, except evolutionary biology itself. Molecular biology, biochemistry, and physiology, have not taken evolution into account at all.” 

~ Marc Kirschner, Boston Globe, Oct. 23, 2005

  • “While the great majority of biologists would probably agree with Theodosius Dobzhansky’s dictum that “Nothing in biology makes sense except in the light of evolution”, most can conduct their work quite happily without particular reference to evolutionary ideas. Evolution would appear to be the indispensable unifying idea and, at the same time, a highly superflous one.”

~ A.S. Wilkins, editor of the journal BioEssays, Introduction to “Evolutionary Processes” – (2000).

Excerpt: Coincidentally, a correspondent today sends across my desk this from biologist Jerry Coyne, of Why Evolution Is True fame. Writing in Nature (“Selling Darwin”), Coyne has conceded:

“[T]ruth be told, evolution hasn’t yielded many practical or commercial benefits. Yes, bacteria evolve drug resistance, and yes, we must take countermeasures, but beyond that there is not much to say. Evolution cannot help us predict what new vaccines to manufacture because microbes evolve unpredictably. But hasn’t evolution helped guide animal and plant breeding? Not very much. Most improvement in crop plants and animals occurred long before we knew anything about evolution, and came about by people following the genetic principle of ‘like begets like’. Even now, as its practitioners admit, the field of quantitative genetics has been of little value in helping improve varieties. Future advances will almost certainly come from transgenics, which is not based on evolution at all.”

~ Doctors and Evolution – May 19, 2015

In fact, to the extent that Darwinian evolution has influenced scientific research, it has sent science down blind alleys by making wrong predictions, such as the false predictions of vestigial organs and junk DNA. The following paper evaluates 23 fundamental false predictions of evolutionary theory from a wide range of different categories

Why investigate evolution’s false predictions?

Excerpt: The predictions examined in this paper were selected according to several criteria. They cover a wide spectrum of evolutionary theory and are fundamental to the theory, reflecting major tenets of evolutionary thought. They were widely held by the consensus rather than reflecting one viewpoint of several competing viewpoints. Each prediction was a natural and fundamental expectation of the theory of evolution, and constituted mainstream evolutionary science. Furthermore, the selected predictions are not vague but rather are specific and can be objectively evaluated. They have been tested and evaluated and the outcome is not controversial or in question. And finally the predictions have implications for evolution’s (in)capacity to explain phenomena, as discussed in the conclusions.

  • “The thyroid gland, pituitary gland, thymus, pineal gland, and coccyx, … once considered useless by evolutionists, are now known to have important functions. The list of 180 “vestigial” structures is practically down to zero. Unfortunately, earlier Darwinists assumed that if they were ignorant of an organ’s function, then it had no function.”

~ “Tornado in a Junkyard” – book – by former atheist James Perloff

Vestigial Organs: Comparing ID and Darwinian Approaches – July 20, 2012

Excerpt: A favorite criticisms of ID is that it is a science stopper. The opposite is true. The Live Science article shows that the “vestigial organs” argument has not changed for over a century, since Wiedersheim coined the term and listed over a hundred examples (in 1893). Evolutionary theory, in fact, has been worse than a science stopper: its predictions have been flat out wrong. Only a handful of alleged vestigial organs remains from Wiedersheim’s original list, and each of those is questionable.

In fact, the false prediction of vestigial organs by Darwinists led to much medical malpractice in the past:

Evolution’s “vestigial organ” argument debunked

Excerpt: “The appendix, like the once ‘vestigial’ tonsils and adenoids, is a lymphoid organ (part of the body’s immune system) which makes antibodies against infections in the digestive system. Believing it to be a useless evolutionary ‘left over,’ many surgeons once removed even the healthy appendix whenever they were in the abdominal cavity. Today, removal of a healthy appendix under most circumstances would be considered medical malpractice”

~ David Menton, Ph.D., “The Human Tail, and Other Tales of Evolution,” St. Louis MetroVoice , January 1994, Vol. 4, No. 1.

“Doctors once thought tonsils were simply useless evolutionary leftovers and took them out thinking that it could do no harm. Today there is considerable evidence that there are more troubles in the upper respiratory tract after tonsil removal than before, and doctors generally agree that simple enlargement of tonsils is hardly an indication for surgery”

~ J.D. Ratcliff, Your Body and How it Works, 1975, p. 137.

The tailbone, properly known as the coccyx, is another supposed example of a vestigial structure that has been found to have a valuable function—especially regarding the ability to sit comfortably. Many people who have had this bone removed have great difficulty sitting.

~ God, Science And The Bible: Evolution’S “Vestigial Organ” Argument Debunked

SEE ALSO MY PAPER:

Vestigial Discover Magazine Article Critiqued by Papa Giorgio on Scribd

Moreover, in so far as science has been able to advance in spite of Atheistic materialism, it can be argued that Intelligent Design was and is central to the advancement of science itself since almost all, if not all, of science has advanced by technological advancement in the instruments of science. That is to say, almost all, if not all, of science has advanced by humans infusing new information into material substrates, in a ‘top down’ fashion, in better and better, i.e. more sophisticated, ways:

Describing Nature With Math By Peter Tyson – Nov. 2011

Excerpt: Mathematics underlies virtually all of our technology today. James Maxwell’s four equations summarizing electromagnetism led directly to radio and all other forms of telecommunication. E = mc2 led directly to nuclear power and nuclear weapons. The equations of quantum mechanics made possible everything from transistors and semiconductors to electron microscopy and magnetic resonance imaging.

Indeed, many of the technologies you and I enjoy every day simply would not work without mathematics. When you do a Google search, you’re relying on 19th-century algebra, on which the search engine’s algorithms are based. When you watch a movie, you may well be seeing mountains and other natural features that, while appearing as real as rock, arise entirely from mathematical models. When you play your iPod, you’re hearing a mathematical recreation of music that is stored digitally; your cell phone does the same in real time.

“When you listen to a mobile phone, you’re not actually hearing the voice of the person speaking,” Devlin told me. “You’re hearing a mathematical recreation of that voice. That voice is reduced to mathematics.”

Excerpt: page 5: A:

Causal Efficacy of Non Physical entities:

Both the program and the data are non-physical entities, indeed so is all software. A program is not a physical thing you can point to, but by Definition 2 it certainly exists. You can point to a CD or flashdrive where it is stored, but that is not the thing in itself: it is a medium in which it is stored.

The program itself is an abstract entity, shaped by abstract logic. Is the software “nothing but” its realisation through a specific set of stored electronic states in the computer memory banks? No it is not because it is the precise pattern in those states that matters: a higher level relation that is not apparent at the scale of the electrons themselves. It’s a relational thing (and if you get the relations between the symbols wrong, so you have a syntax error, it will all come to a grinding halt). This abstract nature of software is realised in the concept of virtual machines, which occur at every level in the computer hierarchy except the bottom one [17]. But this tower of virtual machines causes physical effects in the real world, for example when a computer controls a robot in an assembly line to create physical artefacts.

Excerpt page 7: The assumption that causation is bottom up only is wrong in biology, in computers, and even in many cases in physics….

The mind is not a physical entity, but it certainly is causally effective: proof is the existence of the computer on which you are reading this text. It could not exist if it had not been designed and manufactured according to someone’s plans, thereby proving the causal efficacy of thoughts, which like computer programs and data are not physical entities.

Verse: “…but test all things. Hold fast to what is good. (1 Thessalonians 5:21)

 

Humbly Ecstatic To Learn Existence Has No Meaning

From the BABYLON BEE with a h-t to Dave B.

DENVER, CO—At a Friday local chapter meeting of anti-religion group Atheist Friends United, skeptic and freethinker Michelle Newberry reportedly delivered a powerful, inspiring testimony, recounting her journey from hoping in God to finally realizing that she is nothing but a carbon-based cosmic accident whose existence is of utterly zero consequence.

“At one time, I foolishly believed I was here for a reason, that there was a higher purpose and plan for me in the midst of joy and even suffering,” Newberry told her fellow atheist and agnostic brothers and sisters in the entirely non-religious meeting. “I am humbled and so grateful that I finally came to believe the soul-crushing idea that my existence is a complete accident with absolutely no ultimate meaning.”

Witnesses say there wasn’t a dry eye in the house as Newberry thoughtfully told the touching story of how she finally “saw the light,” when she realized at long last that her existence is the result of an impossibly complex series of inexplicable, incalculable errors, and that she is nothing but a carbon robot devoid of any hope or meaning, barreling toward the absolute nothingness whence she originated.

“I’m here as a witness to the power of atheism—the only reasonable worldview,” she declared. “Things like right and wrong, love and beauty, passion and empathy, ecstasy and heartbreak—these are but leftover, superfluous, physiological baggage from our completely naturalistic journey to being. They don’t mean anything.”

[….]

…the group was ecstatic to learn that four new converts were won over to the idea that life is meaningless.

(BTW, the Babylon Bee is a satirical news-site)

See more here.

Logical Consequences of Atheism (e.g., Silly Syllogisms) [Updated a Tad]

Here is a thoughtful challenge by someone a friend is in conversation with:

I’ll jump into this message by addressing the assertion that suffering is related to sin. I understand that this is what the Bible says, and during the infancy of the human species, when religion was our first attempt at making sense of the world, it might have made sense to attribute suffering to violating the will of a god. However, to make such an assertion in 2016 seems rather ridiculous. Nine million children die every year before they reach 5 years old. Remember that tsunami in 2004 that killed 250,000 people? Imagine one of those every ten days, only killing children under the age of five. We’re talking about a thousand dead children per hour, or about 17 every minute. This means that before you reach the end of this paragraph, some few children will likely have died in terror and agony somewhere in the world. The parents of these children almost certainly believe in God, and are praying at this very moment for their children to be spared. You and I both know that these prayers will go unanswered. The classic position taken by nonbelievers is that any god who would allow children by the millions to suffer and die in this way, and their parents to suffer and grieve in this way, either can do nothing to help them, or doesn’t care to. This conception of a deity is therefore either evil or impotent.

The very first thing that pops into my mind is the idea Dr. Clouser pulls from many positions taken by people who profess to “think well,”

The program of rejecting logic in order to accept mutually contradictory beliefs is not, however, just a harmless, whimsical hope that somehow logically incompatible beliefs can both be true…it results in nothing less than the destruction of any and every concept we could possess. Even the concept of rejecting the law of non-contradiction depends on assuming and using that law, since without it the concept of rejecting it could neither be thought nor stated.

Roy A. Clouser, The Myth of Religious Neutrality: An Essay on the Hidden Role of Religious Belief in Theories (Notre Dame, IN: Notre Dame Press, 2005), 178.

(More can be see in this regard in my intro chapter to my book, here)

We will venture into how this challenge is void of “thoughtfulness” — which is why I italicized this word in the first sentence at the top of this post. The main laws of logic will show that if the skeptics viewpoint is “true,” then “truth” does not exist. But I digress ingress.

…continuing…

In the challengers paragraph we find him inferring the classically and oft used syllogism that follows:

  • Premise 1: God is all-good (omnibenevolent)
  • Premise 2: God is all-powerful (omnipotent)
  • Premise 3: Suffering and evil exist
  • Conclusion: An all-good, all-powerful God could not exist since there is so much suffering and evil in the world. If he did, he would eradicate this evil.

However, not many atheists use this any longer since the excellent work of Alvin Plantinga in his book, God, Freedom, and Evil. This syllogism changes a bit and looks like this:

  • An omnipotent, omniscient, omnibenevolent God created the world.
  • God creates a world containing evil and has a good reason for doing so.
  • Therefore, the world contains evil.

Ronald Nash comments further, and a larger excerpt can be found in my detailing Greg Gutfeld’s agnosticism:

Numbers 1 and 2 taken together do, of course, entail 3. Therefore, the propositions from our original theistic set that now make up 1 are logically consistent with the existence of evil. The only relevant question regarding 2 is whether it is possibly true. Obviously it is since it is not logically false. Therefore, the theistic set is logically consistent from which follows the impossibility of anyone’s ever demonstrating that it is not.

Ronald Nash, Faith & Reason: Searching for a Rational Faith (Grand Rapids, MI: Zondervan Publishing House, 1988), 189.

So we see that by using logic found in philosophical principles that the challenger alluded to, especially in his last sentence, saying “This conception of a deity is therefore either evil or impotent,” that the challenge is defeated.

Not only that however, is, HOW does the challenger come to a conclusion that he can judge something to be wrong, outside of his personal opinion that is. In other words, he is saying that an action or inaction constitutes evil. He uses this moral presupposition bound up in “evil” to insert into a syllogistic formula to disprove God (at least God in the Judeo-Christian sense… for “evil” being negative is absent from every other religious viewpoint).

He, the challenger, is saying that I, that my neighbor, someone in Bangledesh, or Papua New Guinea [etc.] should see this formula, understand what “evil” action or inaction is, and agree with him. He is – in other words – inserting an absolute principle in the formulation. This is where I want to challenge such an idea.

CS Lewis once reflected on himself doing the same thing as an atheist when he said:

My argument against God was that the universe seemed so cruel and unjust. But how had I got this idea of just and unjust? A man does not call a line crooked unless he has some idea of a straight line. What was I comparing this universe with when I called it unjust? If the whole show was bad and senseless from A to Z, so to speak, why did I, who was supposed to be part of the show, find myself in such violent reaction against it? A man feels wet when he falls into water, because man is not a water animal: a fish would not feel wet. Of course I could have given up my idea of justice by saying it was nothing but a private idea of my own. But if I did that, then my argument against God collapsed too–for the argument depended on saying that the world was really unjust, not simply that it did not happen to please my fancies. Thus in the very act of trying to prove that God did not exist–in other words, that the whole of reality was senseless -I found I was forced to assume that one part of reality–namely my idea of justice–was full of sense. Consequently, atheism turns out to be too simple. If the whole universe has no meaning, we should never have found out that it has no meaning: just as, if there were no light in the universe and therefore no creatures with eyes, we should never know it was dark. Dark would be a word without meaning.

C.S. Lewis, Mere Christianity (San Francisco, CA: Harper San Francisco, 1952), 38-39.

To further draw out this idea, Ravi Zacharias responded to a questioner at Harvard where a moral principle was inserted into the premise of the question:

You see… when an absolute is brought into the equation, the challenger ceases being an atheist or skeptic. UNLESS they pause and explain to others why they should accept what they consider to be an “evil” act. ~These presuppositions also assume a goal or end to life, inserting meaning and purpose that the skeptic EXPECTS others to see and agree with.~ Let us see a little about what atheists consider to be “evil.” Again, these are people bringing their worldview to their logical ends (for references, see, 26 Brutally Honest Atheist Quotes Worth A Read):

  • “When one gives up Christian belief one thereby deprives oneself of the right to Christian morality. For the latter is not self—evident. . . Christianity is a system.” ~ Friedrich Nietzsche
  • “…to say that something is wrong because… it is forbidden by God, is… perfectly understandable to anyone who believes in a law-giving God. But to say that something is wrong… even though no God exists to forbid it, is not understandable….” “The concept of moral obligation [is] unintelligible apart from the idea of God. The words remain but their meaning is gone.” ~ Richard Taylor
  • “There is no objective moral standard. We are responsible for our own actions….” | “The hard answer is it [moral decisions] is a matter of opinion.” ~ David Silverman
  • “There is no purpose to life, and we should not want there to be a purpose to life because if there was that would cheapen life.” ~ Dan Barker

Here is my “AFTERTHOUGHT” to two examples proffered by myself in regards to a meme floating around the internet:

AFTERTHOUGHT

Just as an afterthought. A skeptic who rejects God and accepts naturalism cannot say rape is wrong like the theist can say this:

RAPE:

  • theism: evil, wrong at all times and places in the universe — absolutely;
  • atheism: taboo, it was used in our species in the past for the survival of the fittest, and is thus a vestige of evolutionary progress… and so may once again become a tool for survival — it is in every corner of nature;
  • pantheism: illusion, all morals and ethical actions and positions are actually an illusion (Hinduism – maya; Buddhism – sunyata). In order to reach some state of Nirvana one must retract from this world in their thinking on moral matters, such as love and hate, good and bad. Not only that, but often times the person being raped has built up bad karma and thus is the main driver for his or her state of affairs (thus, in one sense it is “right” that rape happens).
[….]

In other words they have to BORROW FROM ethics the worldview that they are trying to disprove (again referencing CS Lewis and Ravi Zacharias’ work above).

For more on this, see my post noting many more atheist/evolutionary (philosophical naturalism) positions followed to their logical conclusions here:

Here we see the logical consequences of the “God Is Dead” movement and Nietzsche’s prophecy concerning the outcome:

Nihilism can take more than one form. There is, for instance, passive nihilism, a pessimistic acquiescence in the absence of values and in the purposelessness of existence. But there is also active nihilism which seeks to destroy that in which it no longer believes. And Nietzsche prophesies the advent of an active nihilism, showing itself in world-shaking ideological wars. “There will be wars such as there have never been on earth before. Only from my time on will there be on earth politics on the grand scale.

The advent of nihilism is in Nietzsche’s opinion inevitable. And it will mean the final overthrow of the decadent Christian civilization of Europe. At the same time it will clear the way for a new dawn, for the transvaluation of values, for the emergence of a higher type of man. For this reason “this most gruesome of all guests”, who stands at the door, is to be welcomed.

Frederick Copleston, S.J., A History of Philosophy, Volume VII (New York, NY: Image Books, 1994), 405-405.

And so, the Twentieth Century was indeed the bloodiest ever. In fact, non-God [atheistic] governments killed more people in 100-years than all religion did the previous nineteen. See my “Religious Wars” post for more.

Again, even truth is called into question, as the many quotes in the above link show, if God is extant from our discussion about reality.

“If the solar system was brought about by an accidental collision, then the appearance of organic life on this planet was also an accident, and the whole evolution of Man was an accident too. If so, then all our thought processes are mere accidents – the accidental by-product of the movement of atoms. And this holds for the materialists and astronomers as well as for anyone else’s. But if their thoughts — i.e. of Materialism and — are merely accidental by-products, why should we believe them to be true? I see no reason for believing that one accident should be able to give a correct account of all the other accidents. It’s like expecting that the accidental shape taken by the splash when you upset a milk-jug should give you a correct account of how the jug was made and why it was upset.”

C. S. Lewis, God In the Dock (Grand Rapids: Eerdmans Publishing Co., 1970), pp. 52–53.

Do you see? If atheism is true, then these absolute statements entwined in these skeptical position vanish. In fact, “consciousness” is a problem for this discussion:

Atheist Daniel Dennett, for example, asserts that consciousness is an illusion. (One wonders if Dennett was conscious when he said that!) His claim is not only superstitious, it’s logically indefensible. In order to detect an illusion, you’d have to be able to see what’s real. Just like you need to wake up to know that a dream is only a dream, Daniel Dennett would need to wake up with some kind of superconsciousness to know that the ordinary consciousness the rest of us mortals have is just an illusion. In other words, he’d have to be someone like God in order to know that.

Dennett’s assertion that consciousness is an illusion is not the result of an unbiased evaluation of the evidence. Indeed, there is no such thing as “unbiased evaluation” in a materialist world because the laws of physics determine everything anyone thinks, including everything Dennett thinks. Dennett is just assuming the ideology of materialism is true and applying its implications to consciousness. In doing so, he makes the same mistake we’ve seen so many other atheists make. He is exempting himself from his own theory. Dennett says consciousness is an illusion, but he treats his own consciousness as not an illusion. He certainly doesn’t think the ideas in his book are an illusion. He acts like he’s really telling the truth about reality.

When atheists have to call common sense “an illusion” and make self-defeating assertions to defend atheism, then no one should call the atheistic worldview “reasonable.” Superstitious is much more accurate.

Frank Turek, Stealing from God: Why Atheists Need God to Make Their Case (Colorado Springs, CO: NavPress, 2014), 46-47.

These are meta-narratives just assumed by the skeptic with no regard to how they arrived there. I liken it to an analogy of driving a car. The atheist thinks he has gotten in his car, backed out of the drive-way, and is a few turns into his trip to the market of reason. I am merely pointing out that the car is not starting when the key is turned. One may wish to go through another post of mine entitled, “Is Evil Proof Against God? Where Does It Come From?

Remember, always ask yourself if the question or challenge is a proper one to begin with…

Mortimer J. Adler rightly points out that while many Christians are quick in responding to the conclusions in an argument often times the Christian is unaware that the point of departure is not in the conclusion, but in the starting premise, the foundational assumptions.

Norman L. Geisler & Peter Bocchino, Unshakable Foundations: Contemporary Answers to Crucial Questions About the Christian Faith (Minneapolis: Bethany House, 2001), 20-21.


Classic Syllogism – Simple Change


This is how it is often presented:

★ If God is all-powerful, He can prevent evil.
★ If God is good, He would want to prevent evil.
★ Evil exists.
★ Therefore, there is no God. (Or: God is either not all-powerful, or He is not good.)

All that is really being done is this simple change, and it is sound:

★ If God is all-powerful, He can prevent evil.
★ If God is good, He would want to prevent evil.
★ Evil exists.
★ Therefore, the world contains evil.

The conclusion that the world contains evil has no explanatory power on why it does or even if this impacts the existence of God in any way.

Nothing To See Here… Dr. Craig

  • “But all there is to say about this, as far as I can see, is that Krauss is dead wrong and his religious and philosophical critics are absolutely right.”

~ [atheist] David Albert is a professor of philosophy at Columbia and the author of “Quantum Mechanics and Experience.” (NYT)

  • “I don’t know what’s the matter with physicists these days. It used to be that they were an intellectually sophisticated bunch, with the likes of Einstein and Bohr doing not only brilliant scientific research, but also interested, respectful of, and conversant in other branches of knowledge, particularly philosophy. These days it is much more likely to encounter physicists like Steven Weinberg or Stephen Hawking, who merrily go about dismissing philosophy for the wrong reasons, and quite obviously out of a combination of profound ignorance and hubris (the two often go together, as I’m sure Plato would happily point out). The latest such bore is Lawrence Krauss, of Arizona State University.”

~ [quoting atheist philosopher of science, Massimo Pigliucci] Peter S. Williams is Assistant Professor in Communication and Worldviews at Gimlekollen School of Journalism and Communication in Norway. He is author of many articles and several books, including “C.S. Lewis vs the New Atheists” & “A Faithful Guide to Philosophy” (Paternoster, 2013). (BETHINKING)

  • The quantum vacuum is the arena where fundamental physical processes take place, and is by no means a simple empty space where nothing ever happens or a pure abstract concept of quantum field theory. Many of these fundamental processes are nowadays well understood.

[atheist] Hartmut Figger and [atheist] Dieter Meschede, Laser Physics at the Limits (New York, NY: Springer Publishing, 2002), 197.

  • Even if the matter fields involved in the vacuum state are rather peculiar and certainly not observable in the sense that ‘real’ particles are, it is a mistake to think of any physical vacuum as some absolutely empty ‘void’.

[atheist] Christopher Ray, Time, Space and Philosophy (New York: Routledge, 1991), 205.

Theistic Implications of Big-Bang Cosmology

Please see my post on the “Scientific and Anecdotal Evidence for the Beginning of the Universe

WINTERY KNIGHT notes some of the topics via the above video/lecture:

Topics:

  • Up until the the last 100 years or so, everyone agreed that the universe was eternal
  • This is at odds with the traditional Christian view that God created the universe
  • Materialism, the view that matter is all there is, requires eternally existing matter
  • Discovery #1: Hubble discovers that the universe is expanding (redshift observation)
  • The expanding universe was resisted by proponents of the eternal universe, like Einstein
  • Some naturalists even proposed speculative static models like the steady-state model
  • However, not of the speculative models fit with observations and experimental results
  • Discovery #2: Penzias and Wilson discover the cosmic microwave background radiation
  • Measurements of this background radiation confirmed a prediction of the Big Bang theory
  • The steady-state theory was falsified of by the discovery of this background radiation
  • The oscillating model was proposed to prevent the need for an absolute beginning
  • But the oscillating model is not eternal, it loses energy on each “bounce”
  • A paper by Alan Guth and Marc Sher from 1982 proved that our universe will not bounce
  • In addition, experiments reveal that the universe will expand forever, and not contract
  • The beginning of the universe is more at home in a theistic worldview than an atheistic one
  • The beginning of the universe fits in well with the Bible, e.g. – Genesis 1, Titus 1, etc.

In case you are wondering about what the evidence is for the Big Bang, here are 3 of the evidences that are most commonly offered:

Three main observational results over the past century led astronomers to become certain that the universe began with the big bang. First, they found out that the universe is expanding—meaning that the separations between galaxies are becoming larger and larger. This led them to deduce that everything used to be extremely close together before some kind of explosion. Second, the big bang perfectly explains the abundance of helium and other nuclei like deuterium (an isotope of hydrogen) in the universe. A hot, dense, and expanding environment at the beginning could produce these nuclei in the abundance we observe today. Third, astronomers could actually observe the cosmic background radiation—the afterglow of the explosion—from every direction in the universe. This last evidence so conclusively confirmed the theory of the universe’s beginning that Stephen Hawking said, “It is the discovery of the century, if not of all time.”

(MORE)

Is History “Testable, Repeatable, Falsifiable”

Just a quick response to a skeptic elsewhere online…

A person in a group I am a part of posted the following link as a challenge. I focus on number three in my response:

(Site linked in above graphic)

I responded thus…

Already #3 is an issue. Most of what we as a society determine to be truth, especially from ancient documents that discuss history, is not is testable, repeatable, and falsifiable in scientific terms. For instance:

✦ “What are the distinctive sources for our beliefs about the past? Most of the beliefs we have about the past come to us by the testimony of other people. I wasn’t present at the signing of the Declaration of Independence. I didn’t see my father fight in the [S]econd [W]orld [W]ar. I have been told about these events by sources that I take to be reliable. The testimony of others is generally the main source of our beliefs about the past…. So all our beliefs about the past depend on testimony, or memory, or both.” (Philosophy for Dummies, by Tom Morris, pp. 57-58)

✦ “In advanced societies specialization in the gathering and production of knowledge and its wider dissemination through spoken and written testimony is a fundamental socio-epistemic fact, and a very large part of each persons body of knowledge and belief stems from testimony.” (The Cambridge Dictionary of Philosophy, edited by Robert Audi [2nd ed.], p. 909)

✦ “But it is clear that most of what any given individual knows comes from others; palpably with knowledge of history, geography, or science, more subtly with knowledge about every day facts such as when we were born..” (The Oxford Companion to Philosophy, edited by Ted Honderich, p. 869)

An example of this is discussed many years ago by CS Lewis, when he writes:

➤ “what Napoleon did at the battle of Austerlitz by asking Mr. Bonaparte to come and fight it again in a “laboratory with the same combatants, the same terrain, the same weather, and in the same age…. You have to go to the records. We have not, in fact, proved that science excludes miracles: we have only proved that the question of miracles, like the innumerable other questions, excludes laboratory treatment” ~ C. S. Lewis, God in the Dock: Essays on Theology and Ethics (Grand Rapids, MI: William B. Eerdmans, 1970), 134.

In a more modern/wry example on FB is from a group described thus:

★ “A page for freethinking, rational skepticism toward the myth of Abraham Lincoln’s existence and the stories attributed to him…. Belief in Abraham Lincoln is the most malevolent of all mind viruses.” 

May I also note the lack of anything historically sound in this anti-theist site about Hitler. Their page on Hitler is really bad: “Hitler, atheist or Christian?“. I LOL’ed at the pic of Hitler and Christmas. I bet with a simple google search I can find a Satanist celebrating Christmas. At any rate, I did a final update to a post on my site discussing Hitler and these very subjects:

This site [Truth Saves] is all-in-all really disappointing as a refutation of Christianity.

An Excerpt From “The Atheist Who Didn’t Exist”

Here is an excerpt from Any Banister’s wonderful new book:


  • Andy Banister, The Atheist Who Didn’t Exist: Or, The dreadful Consequences of Bad Arguments (Oxford, England: Monarch Books, 2015), 13-20. More of the book can be accessed here at Amazon!

I remember the first time that I saw the bus. An old friend of mine had telephoned me out of the blue a few days before, and in a conspiratorial whisper had hissed: “You need to get down to London. There are atheist buses here.”

“Atheist buses?” I replied, bleary-eyed. It was long past midnight “How much have you drunk, Tom?”

“Only four pints,” Tom replied indignantly.

“Well, I’ve always personally thought that the slightly devil-may-care attitude of many London bus drivers to road safety tends to bring people closer to God, rather than drive them away.”

“This bus didn’t try to drive me away; it tried to drive over me. Admittedly, I was lying semi-comatose in the road at the time —”

“I knew it!”

“— at Hammersmith, and the atheist bus almost ran me over.”

“You do realize”, I explained, in the patient tone I reserve for small children and airline check-in agents, “that just because a London bus almost flattens a liberal Anglican lying on a zebra crossing, it doesn’t necessarily mean that Richard Dawkins is resorting to hit-and-run attempts to keep the religious affiliation statistics favourable.”

“I’m used to being nearly run over, I’ve holidayed in France many times,” snapped Tom. “But this was an atheist bus, I tell you.”

“You’re sure about this?”

“Yes! Now come down to London and see. Besides, you owe me a beer from that time when you lost the bet about the Archbishop’s beard.”

And so it was that I found myself, on a rainy July afternoon a few weeks later, standing among a crowd of damp tourists outside Oxford Circus tube station. We watched the traffic as cars, taxis, lorries, and the occasional sodden cyclist trundled past. And then, at last, a bus rounded the corner. A big, red London bus sporting a huge advertisement on the side, which announced in large friendly letters: “There’s Probably No God. Now Stop Worrying and EnjoyYour Life.”

Later, back in the comfort of a nearby pub, I did a little research. It turned out that the bus advertisements had been sponsored by The British Humanist Association along with a group of secular celebrities, including the well-known Oxford atheist Richard Dawkins, and represented, in their words, an attempt to provide a “peaceful and upbeat” message about atheism. The advertisements promoted a website where those who browsed could while away their journey on the number 137 bus to Battersea reading about the joys of life without belief in a god.

The atheist bus is a good place to begin our journey, because it illustrates two reasons why this book exists. First, because the slogan, despite its friendly pink letters, is a perfect example of a really bad argument. An argument so bad, so disastrous, in fact, that one has to wonder what its sponsors were thinking. More on that in a moment. But, second, it illustrates how quickly bad arguments can disseminate, spreading like an infestation ofJapanese knotweed into popular culture. For while many critics — including many atheist critics — were quick to point out the flaws in “There’s Probably No God. Now Stop Worrying and Enjoy Your Life”, it has nevertheless continued to pop up on the sides of buses not just in London but also around the world.

The bus advertisement typifies what’s come to be termed the “New Atheism”, a phrase coined back in 2006 by Wired magazine to describe the group of media-savvy atheists — men such as Richard Dawkins, Sam Harris, Daniel Dennett, and the late Christopher Hitchens — whose books attacking religion in general and Christianity in particular have sold by the truckload. What’s new about the “New Atheism”? As many have pointed out, not so much its arguments, which tend to be old ones, as its tone — which is one of apoplectic anger. Why the anger? Well, I suspect partly because God was supposed to have disappeared a long time ago, as the Great Secular Enlightenment trundled inexorably onward. As far back as 1966, Time magazine could slap a question like “Is God Dead?” on the cover (with the strong implication that the answer was “Yes”). Today, however, religion is alive and well and shows little sign of disappearing. The failure of God to roll over and die on cue has led to the denial, disappointment, and anger that can be seen underpinning much of today’s more popular form of atheism.

And, my word, has the New Atheism become a popular movement Richard Dawkins’s book The God Delusion alone has sold several million copies. Atheism has gained a voice and a confidence, and that’s fine — in the past, it was tough to be an atheist, when most societies were overwhelmingly religious. Recently, however, there’s been a cultural volte-face in many Western countries, with atheism now seen as the default position. Many people assume that atheism is, indeed, the only position for somebody who wishes to be considered educated, sophisticated, urbane, and rational. This is precisely the way the media often treats the issue too: atheism is portrayed as scientific, contemporary, and for those with brains, whereas religion is characterized as stuffy, outmoded, and irrational, something for old ladies or fuddy-duddies.

But there’s a problem. Well, several problems. Chief among them is this: that much of contemporary atheism thrives on poor arguments and cheap sound bites, advancing claims that simply don’t stand up to scrutiny. Like a cheaply made cardigan, they’re full of loose threads that, if tugged firmly, quickly begin to unraveL Let me demonstrate what I mean by returning to that notorious bus advertisement, “There’s Probably No God. Now Stop Worrying and Enjoy Your Life”. Let’s ask a few critical questions about that claim for a moment. What’s wrong with it? Well, one might begin by noting the preachy, condescending, and hectoring tone. I’ve known many atheists over the years whose chief beef with religion has been that they can’t escape it. If it’s not televangelists with perfect teeth, it’s church billboards with dodgy graphic design or giant advertising hoardings warning of hellfire and damnation. “You religious types insist on preaching at us” is the complaint Well, now the boot is very much on the other foot and the New Atheism is zealously evangelistic, not merely content with denying deities but offering health benefits at the same time (No worries! Enjoyment! Good hair!).

But there’s a deeper problem, too. For atheists like Richard Dawkins, God does not exist, right? That, after all, is what the very term “a-theist” means. Of course, there’s a myriad of other things that don’t exist: fairies, unicorns, the Flying Spaghetti Monster, successful England soccer squads. But here’s my question: what’s the connection between the non-existence of something and any effect, emotional or otherwise? There probably aren’t any unicorns, so cheer up. The Flying Spaghetti Monster is just a secular parody, so take heart. There’s no God, so quit worrying. How, precisely, does that work? Somebody once remarked that a nonsensical statement doesn’t become coherent simply because you insert the term “God” into it, so let’s illustrate the problem by rewording the atheist bus slogan for a moment:

  • There’s Probably No Loch Ness Monster. So Stop Worrying and Enjoy Your Life.

Imagine, for a moment, that you’re down on your luck. Life has dealt you a series of terrible hands and nothing seems to be going your way. You’ve recently lost your job. Your wife has just left you and taken the kids with her. This very morning, a letter from your bank has arrived, declaring you bankrupt The doctor’s surgery has just rung to inform you that those worrying headaches are actually Creutzfeldt-Jakob disease. Oh, and you’re a Bradford City FC fan. Life really sucks. Have no fear, however. Put all that aside. Fret no more. For there is hope. There is an end to all worries. “There is?” I hear you cry, wiping back the tears. Yes, there is. Because (are you ready for this?) the Loch Ness Monster doesn’t exist. Never mind the fact that you may be jobless, loveless, penniless, and hopeless, doesn’t it warm the cockles of your heart to know that holidaymakers in Scotland can munch their sandwiches by Urquhart Castle and paddle their feet in Loch Ness, safe in the certain knowledge that no monster from the Jurassic era Will rear up from the deep and drag them off to a watery grave. So, are you feeling better now? No, probably not

So the first half of the claim — no God, no worry — fails spectacularly. The second half doesn’t fare much better either: “Enjoy your life.” What could be wrong with that, unless you’re one of those masochistic religious types who prefer guilt to glee? Well, Francis Spufford nails this one perfectly:

I’m sorry — enjoy your life? Enjoy your life? I’m not making some kind of neo-puritan objection to enjoyment Enjoyment is lovely. Enjoyment is great The more enjoyment the better. But enjoyment is one emotion. The only things in the world that are designed to elicit enjoyment and only enjoyment are products, and your life is not a product … To say that life is to be enjoyed (just enjoyed) is like saying that mountains should have only summits, or that all colours should be purple, or that all plays should be by Shakespeare. This really is a bizarre category error.

In other words, there is considerably more to life than just enjoyment Indeed, the full gamut of human emotions spans the alphabet To be fully, authentically human is to have experienced anger, boredom, compassion, delight, expectation, fear, guilt, hope, insecurity, joy, kindness, love, malice, nonchalance, obligation, peace, queasiness, relief, sensuality, thankfulness, uneasiness, vulnerability, wistfulness, yearning, and zealousness. Given all this, why does the atheist bus advertisement zero in on “enjoyment”? Now obviously I’m not privy to the interior mental state of those who penned the slogan, but I do wonder if it’s a symptom of a more general trend in our culture — one that says that the purpose of human life is simply to be happy, to flit merrily from one experience to another in an effervescence of ecstatic enjoyment Product after product is sold to us this way: buy this coffee, take that holiday, wear this shade of lip gloss, and you’ll be successful, popular, and joyful. The atheist bus is simply riding the cultural wave — think like this, it says, and you’ll be happy.

But what if you’re not happy? What if you’re like my earlier example — jobless, friendless, penniless, and hopeless? What if you’re at a point in your life where all is smelling not of roses, but rather suspiciously like a sewage farm on a hot afternoon? Indeed, half the world’s population lives on less than $2.50 a day and that amount is not going to keep you in lattes, lipstick or trips to Lanzarote, which means that, if the advertisers are correct about where enjoyment is located, you’re in trouble, so you’d better pull yourself together. I stress you, second person singular, had better pull yourself together, because, if the atheist bus slogan is right and there is no God, there’s nobody out there who is ultimately going to help with any pulling. You’re alone in a universe that cares as little about you (and your enjoyment) as it does about the fate of the amoeba, the ant or the aardvark. There’s no hope, there’s no justice, and there’s certainly nothing inherently wrong with poverty, incidentally, so quit protesting. Life favours the winners; some get the breaks, and others get the sticky end of the stick. Still others get to make millions selling books on atheism, enough fora lifetime of lattes. Enjoy your life? Nice work if you can get it.

The Euthyphro Argument Dissected (Updated)

The Euthyphro Dilemma, with Frank Turek from Christian Research Institute on Vimeo.

“Either something is good (holy) because God commands it or else God commands something because it is good.”

  • If you say something is good because God commands it, this makes right and wrong arbitrary; In other words, God could have commanded that acts of hatred, brutality, cruelty, and so on be good. Making God Himself arbitrary and the commands His followers follow arbitrary as well.
  • If God commands something because it is good, then good is independent of God. Thus, morality can’t claim to be based on God’s commands (and God Himself is bound by something “outside” Himself — nullifying the theists claim of omnipotence and omniscience).

There are “two horns” to the dilemma presented, but much like Plato does, we will split the horns with a third option and show that the TWO CHOICES are false becuase there is a third viable option:

SPLITTING EUTHYPHRO’S HORNS

If a dilemma with limited choices is presented, you should always consider that these choices may not be your only options.  Euthyphro’s case is a prime example.  There is a third alternative…and who knows?, there could be others that no one has come up with yet, but Christianity teaches this third alternative for the basis of morality:

God wills something because He is good.

What does this mean?  It means that the nature of God is the standard of goodness.  God’s nature is just the way God is.  He doesn’t ‘will’ Himself to be good, and kind, and just, and holy…He just is these things.  His commandments to us are an expression of that nature, so our moral duties stem from the commands of a God who IS good…and loving…and just…not a God who arbitrarily decides that he will command something on a whim, but gives commandments that stem from His unchanging character.

If God’s character defines what is good.  His commands must reflect His moral nature.

[….]

The Euthyphro dilemma is a false one because there is at least one other choice that splits the horns of the dilemma.  This option, taught as part of the Christian doctrine of who God is, is perfectly consistent with the concept that God must exist for objective morality to exist in our world.

Plato came up with his own third option…that moral values simply exist on their own.  No need for God.  Later Christian thinkers equated this to God’s moral nature, like we just discussed.  However, some argue that God is not necessary; that goodness and justice, etc. can exist on their own…this idea is often referred to as Atheistic Moral Platonism….

(Via Rational Faith Online).

This is VERY simple to grasp, but here are more dealings with it, Peter Kreeft’s short dealing with this supposed dilemma:

There are four possible relations between religion and morality, God and goodness.

Religion and morality may be thought to be independent. Kierkegaard’s sharp contrast between “the ethical” and “the religious,” especially in Fear and Trembling, may lead to such a supposition. But (a) an amoral God, indifferent to morality, would not be a wholly good God, for one of the primary meanings of “good” involves the “moral”—just, loving, wise, righteous, holy, kind. And (b) such a morality, not having any connection with God, the Absolute Being, would not have absolute reality behind it.

God may be thought of as the inventor of morality, as he is the inventor of birds. The moral law is often thought of as simply a product of God’s choice. This is the Divine Command Theory: a thing is good only because God commands it and evil because he forbids it. If that is all, however, we have a serious problem: God and his morality are arbitrary and based on mere power. If God commanded us to kill innocent people, that would become good, since good here means “whatever God commands.” The Divine Command Theory reduces morality to power. Socrates refuted the Divine Command Theory pretty conclusively in Plato’s Euthyphro. He asked Euthyphro, “Is a thing pious because the gods will it, or do the gods will it because it is pious?” He refuted the first alternative, and thought he was left with the second as the only alternative.

But the idea that God commands a thing because it is good is also unacceptable, because it makes God conform to a law higher than himself, a law that overarches God and humanity alike. The God of the Bible is no more separated from moral goodness by being under it than he is by being over it. He no more obeys a higher law that binds him, than he creates the law as an artifact that could change and could well have been different, like a planet.

The only rationally acceptable answer to the question of the relation between God and morality is the biblical one: morality is based on God’s eternal nature. That is why morality is essentially unchangeable. “I am the Lord your God; sanctify yourselves therefore, and be holy, for I am holy” (Lev. 11:44). Our obligation to be just, kind, honest, loving and righteous “goes all the way up” to ultimate reality, to the eternal nature of God, to what God is. That is why morality has absolute and unchangeable binding force on our conscience.

The only other possible sources of moral obligation are:

a. My ideals, purposes, aspirations, and desires, something created by my mind or will, like the rules of baseball. This utterly fails to account for why it is always wrong to disobey or change the rules.
b. My moral will itself. Some read Kant this way: I impose morality on myself. But how can the one bound and the one who binds be the same? If the locksmith locks himself in a room, he is not really locked in, for he can also unlock himself.
c. Another human being may be thought to be the one who imposes morality on me—my parents, for example. But this fails to account for its binding character. If your father commands you to deal drugs, your moral obligation is to disobey him. No human being can have absolute authority over another.
d. “Society” is a popular answer to the question of the origin of morality “this or that specific person” is a very unpopular answer. Yet the two are the same. “Society” only means more individuals. What right do they have to legislate morality to me? Quantity cannot yield quality; adding numbers cannot change the rules of a relative game to the rightful absolute demands of conscience.
e. The universe, evolution, natural selection and survival all fare even worse as explanations for morality. You cannot get more out of less. The principle of causality is violated here. How could the primordial slime pools gurgle up the Sermon on the Mount?

Atheists often claim that Christians make a category mistake in using God to explain nature; they say it is like the Greeks using Zeus to explain lightning. In fact, lightning should be explained on its own level, as a material, natural, scientific phenomenon. The same with morality. Why bring in God?

Because morality is more like Zeus than like lightning. Morality exists only on the level of persons, spirits, souls, minds, wills—not mere molecules. You can make correlations between moral obligations and persons (e.g., persons should love other persons), but you cannot make any correlations between morality and molecules. No one has even tried to explain the difference between good and evil in terms, for example, of the difference between heavy and light atoms.

So it is really the atheist who makes the same category mistake as the ancient pagan who explained lightning by the will of Zeus. The atheist uses a merely material thing to explain a spiritual thing. That is a far sillier version of the category mistake than the one the ancients made; for it is possible that the greater (Zeus, spirit) caused the lesser (lightning) and explains it; but it is not possible that the lesser (molecules) adequately caused and explains the greater (morality). A good will might create molecules, but how could molecules create a good will? How can electricity obligate me? Only a good will can demand a good will; only Love can demand love.

(Twenty Arguments for the Existence of God)


While Plato was dealing with polytheism and a form of monism, this argument as dealt with herein is response to the challenges presented to theism. However, his use of a third option is what we present here as well… making this dilemma mute. What was Plato’s solution?

“You split the horns of the dilemmas by formulating a third alternative, namely, God is the good. The good is the moral nature of God Himself. That is to say, God is necessarily holy, loving, kind, just, and so on. These attributes of God comprise the good. God’s moral character expresses itself toward us in the form of certain commandments, which became for us our moral duties.

Hence, God’s commandments are not arbitrary but necessarily flow from His own nature. They are necessary expression of the way God is.One of the most important notes to mention is that once there is a third alternative, there is no longer a dilemma. Mariano Grinbank of True Free Thinker deals with the many aspects of this supposed dilemma. He does an excellent job of doing this. However, zero in on the section from the 2:40 mark to the 3:45 mark (the same idea is brought up in the 6:55 through 9:55 mark of the Craig response). Mariano Grinbank does a bang-up job below (Grinbank’s article being read by someone else):

  • Apologetic315 (http://www.apologetics315.com/) and TrueFreeThinker (http://www.truefreethinker.com/) team up to put to rest the many aspects of what is perceived to be a dilemma by many first year philosophy students in the Euthyphro dialogue between two Grecian thinkers.

Here is William Lane Craig responding to some challenges in regards to the Euthyphro argument.

Quantum Mechanics Meet Outdated Biological Models

  • “Biology today is at a crossroads. The molecular paradigm, which so successfully guided the discipline throughout most of the 20th century, is no longer a reliable guide. Its vision of biology now realized, the molecular paradigm has run its course.”….

The cells we know are not just loosely coupled arrangements of quasi-independent modules. They are highly, intricately, and precisely integrated networks of entities and interactions. … To think that a new cell design can be created more or less haphazardly from chunks of other modern cell designs is just another fallacy born of a mechanistic, reductionist view of the organism.

Carl Woese – A New Biology for a New Century – Microbiology and Molecular Biology Reviews – 2004

(See more at Common Descent)

The neo-Darwinian view of biology is being undermined by the emerging evidence in quantum mechanics (QM). Now, I do not accept the QM as many atheists do… however, the deterministic view of QM is giving theism a boost in an area atheists once thought they had a new foothold. One of my favorite critics of Darwin notes as much in his referencing a 2004 article and commenting on it:

As Carl Woese explained in 2004:

  • The cells we know are not just loosely coupled arrangements of quasi-independent modules. They are highly, intricately, and precisely integrated networks of entities and interactions. … To think that a new cell design can be created more or less haphazardly from chunks of other modern cell designs is just another fallacy born of a mechanistic, reductionist view of the organism.

In a previous uploaded audio and commentary of the many QM models to choose from and the one’s theist see as beneficial to scientific discovery delineates the chasm between fruitful views of science and unhealthy views in scientific modeling and their subsequent impact on scientific apologetics. The first paragraph below notes the philosophical naturalist default (so-to-speak), followed by two points related to this discussion:

…These oddities prompt some observers to conclude that QM overturns natural law and rationality, leaving us with an incomprehensible, uncreated universe. Standard physics says matter can be neither created nor destroyed by natural means, but some scientists (falsely) claim that quantum particles naturally pop in and out of existence. From this, leading atheists claim the whole universe “sprang” into existence naturally. No Creator necessary. Furthermore, they say that even if God exists and created the universe, QM shows He made a world He cannot control. Once He uncorked this world, not even God knows what will come of it. Theologians who favor science fads over Scripture conclude the same thing: QM implies God cannot govern creation or know the future….

[….]

I suggest the following starting points for the Christian response: First, for all the wild attributes that may hold true in QM, we note that macroscopic reality behaves in a predictable, law-like fashion and everywhere presents us with evidence of its fundamentally rational construction and operation. So even if quantum particles could do lawless things like pop in and out of existence naturally, no such thing happens in the realm of everyday objects. Quantum oddities, whatever you make of them, are detained at the door to the larger realities we experience.

Second, many of the astounding behaviors attributed to QM occur only in highly artificial laboratory settings. There is no certainty that these things can actually happen in real-world settings. Thus, we are justified in casting an indifferent eye on many of the zany headlines coming from physics laboratories….

The very non-deterministic models are the ones liked by atheists and they support the idea of randomness. The other “orderly” — if you will — models show an order on the quantum level that is “supra-ordered,” and thus, the theistic view of QM is emboldened by the evidence.

In other words… order and function in the DNA is guided also by laws being discovered on the quantum level… that without these strict mechanical rules life would be impossible… something “randomness” cannot account for. In other words there seems to be more going on here that the simplified “DAN to RNA to Protein” quip. And this increasing complexity equals hard-times for atheism.

While Philip Cunningham may be hard to listen to at times… I love his slow, methodical contributions to this field of learning/debate:

Again, to note the idea here:

  • The other model that show rules and order on the quantum level is being supported by these discoveries, and thus, the theistic view of QM is emboldened by the evidence. In other words… order and function in the DNA is guided also by laws being discovered on the quantum level… that without these strict mechanical rules life would be impossible… something “randomness” cannot account for.

Here is the posted text under Phillip’s video on his Facebook:

Physicists Discover Quantum Law of Protein Folding: Quantum mechanics finally explains why protein folding depends on temperature in such a strange way.

First, a little background on protein folding. Proteins are long chains of amino acids that become biologically active only when they fold into specific, highly complex shapes. The puzzle is how proteins do this so quickly when they have so many possible configurations to choose from.

To put this in perspective, a relatively small protein of only 100 amino acids can take some 10^100 different configurations. If it tried these shapes at the rate of 100 billion a second, it would take longer than the age of the universe to find the correct one. Just how these molecules do the job in nanoseconds, nobody knows.

[….]

Today, Luo and Lo say these curves can be easily explained if the process of folding is a quantum affair. By conventional thinking, a chain of amino acids can only change from one shape to another by mechanically passing though various shapes in between.

But Luo and Lo say that if this process were a quantum one, the shape could change by quantum transition, meaning that the protein could ‘jump’ from one shape to another without necessarily forming the shapes in between.

[….]

Their astonishing result is that this quantum transition model fits the folding curves of 15 different proteins and even explains the difference in folding and unfolding rates of the same proteins. That’s a significant breakthrough. Luo and Lo’s equations amount to the first universal laws of protein folding. That’s the equivalent in biology to something like the thermodynamic laws in physics…

Bottom line! What has been a buttressed hideout/club of evolutionary thought — biology in general — is now in it’s early throes of bowing it’s knee to intelligent design, i.e., it’s Creator!