- “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.
We ARE programmed to believe one way and through the creative power (and infinite genius) of God, get to choose this natural tendency or to cover it up with our sinful, selfish nature that Romans 1 alludes to by numbing our faculties with an whole array of options.
What else does this craving, and this helplessness, proclaim but that there was once in man a true happiness, of which all that now remains is the empty print and trace? This he tries in vain to fill with everything around him, seeking in things that are not there the help he cannot find in those that are, though none can help, since this infinite abyss can be filled only with an infinite and immutable object; in other words, by God himself.
Blaise Pascal (Pensees 10.148)
Deborah Keleman studies cognitive development in children and Josh Rottman is a PhD student working with her. In a chapter in “Science and the World’s Religions.” they write (p. 206-207):
- …religion primarily stems from within the person rather than from external, socially organised sources …. evolved components of the human mind tend to lead people towards religiosity early in life.
Before continuing I just want to make a point, none of them by myself but brought here to review by myself. It has to do with merely assuming the evolutionist position, if true, makes theism true and atheism anathema to the survival of the species. For instance, Patricia Churchland notes what the brains primary chore is:
- The principle chore of brains is to get the body parts where they should be in order that the organism may survive. Improvements in sensorimotor control confer an evolutionary advantage: a fancier style of representing [the world] is advantageous so long as it… enhances the organism’s chances for survival. Truth, whatever that is, takes the hindmost.
And this is the main point… okay… if I assume evolution is true, then, out of the choices of “religion” and “non-religion” — which of the two provide a better survival rate of the species? To wit:
Even Darwin had some misgivings about the reliability of human beliefs. He wrote, “With me the horrid doubt always arises whether the convictions of man’s mind, which has been developed from the mind of lower animals, are of any value or at all trustworthy. Would any one trust in the convictions of a monkey’s mind, if there are any convictions in such a mind?”
Given unguided evolution, “Darwin’s Doubt” is a reasonable one. Even given unguided or blind evolution, it’s difficult to say how probable it is that creatures—even creatures like us—would ever develop true beliefs. In other words, given the blindness of evolution, and that its ultimate “goal” is merely the survival of the organism (or simply the propagation of its genetic code), a good case can be made that atheists find themselves in a situation very similar to Hume’s.
The Nobel Laureate and physicist Eugene Wigner echoed this sentiment: “Certainly it is hard to believe that our reasoning power was brought, by Darwin’s process of natural selection, to the perfection which it seems to possess.” That is, atheists have a reason to doubt whether evolution would result in cognitive faculties that produce mostly true beliefs. And if so, then they have reason to withhold judgment on the reliability of their cognitive faculties. Like before, as in the case of Humean agnostics, this ignorance would, if atheists are consistent, spread to all of their other beliefs, including atheism and evolution. That is, because there’s no telling whether unguided evolution would fashion our cognitive faculties to produce mostly true beliefs, atheists who believe the standard evolutionary story must reserve judgment about whether any of their beliefs produced by these faculties are true. This includes the belief in the evolutionary story. Believing in unguided evolution comes built in with its very own reason not to believe it.
This will be an unwelcome surprise for atheists. To make things worse, this news comes after the heady intellectual satisfaction that Dawkins claims evolution provided for thoughtful unbelievers. The very story that promised to save atheists from Hume’s agnostic predicament has the same depressing ending.
It’s obviously difficult for us to imagine what the world would be like in such a case where we have the beliefs that we do and yet very few of them are true. This is, in part, because we strongly believe that our beliefs are true (presumably not all of them are, since to err is human—if we knew which of our beliefs were false, they would no longer be our beliefs).
Suppose you’re not convinced that we could survive without reliable belief-forming capabilities, without mostly true beliefs. Then, according to Plantinga, you have all the fixins for a nice argument in favor of God’s existence For perhaps you also think that—given evolution plus atheism—the probability is pretty low that we’d have faculties that produced mostly true beliefs. In other words, your view isn’t “who knows?” On the contrary, you think it’s unlikely that blind evolution has the skill set for manufacturing reliable cognitive mechanisms. And perhaps, like most of us, you think that we actually have reliable cognitive faculties and so actually have mostly true beliefs. If so, then you would be reasonable to conclude that atheism is pretty unlikely. Your argument, then, would go something like this: if atheism is true, then it’s unlikely that most of our beliefs are true; but most of our beliefs are true, therefore atheism is probably false.
Notice something else. The atheist naturally thinks that our belief in God is false. That’s just what atheists do. Nevertheless, most human beings have believed in a god of some sort, or at least in a supernatural realm. But suppose, for argument’s sake, that this widespread belief really is false, and that it merely provides survival benefits for humans, a coping mechanism of sorts. If so, then we would have additional evidence—on the atheist’s own terms—that evolution is more interested in useful beliefs than in true ones. Or, alternatively, if evolution really is concerned with true beliefs, then maybe the widespread belief in God would be a kind of “evolutionary” evidence for his existence.
You’ve got to wonder.
Mitch Stokes, A Shot of Faith: To the Head (Nashville, TN: Thomas Nelson, 2012), 44-45.
While I am not a fan of Charisma… as of late they have posted a few good articles. This being one of them:
Remember, there was much discussion about destroying or harming parts of the brain that decrease belief in God:
This has to be embarrassing… if you’re an atheist. A new study performed at the University of York used targeted magnetism to shut down part of the brain. The result: belief in God disappeared among more than 30 percent of participants.
That in itself may not seem so embarrassing, but consider that the specific part of the brain they frazzled was the posterior medial frontal cortex—the part associated with detecting and solving problems, i.e., reasoning and logic.
In other words, when you shut down the part of the brain most associated with logic and reasoning, greater levels of atheism result.
You’ve heard the phrase, “I don’t have enough faith to be an atheist”? Apparently we can now also say, “I have too many brains to be an atheist.”…
(Via my previous post on targeted magnetism)
I also posit that person’s who use illicit drugs, such as marijuana, are less likely to believe in the Judeo-Christian God due to deterioration/destruction of sections of the brain. Parts of the brain most affected are memory and cognitive or parts of the brain that use logic and reason). Whereas, it seems, we see that a healthy brain is ready to receive faith:
…In a piece for the Washington Post, atheist Elizabeth King writes that she cannot shake the idea of God’s existence.
★ “The idea of God pesters me and makes me think that maybe I’m not as devoted to my beliefs as I’d like to think I am and would like to be. Maybe I’m still subconsciously afraid of hell and want to go to heaven when I die. It’s confusing and frustrating to feel the presence of something you don’t believe in. This is compounded by the fact that the God character most often shows up when I’m already frustrated,” King writes.
Neurotheologian Newberg says this is because science does back the reality of religious experiences.
This supports another study of Japanese kids raised with no thoughts of a monotheistic God
For example, researchers at Oxford University (at which Dawkins himself was until recently the holder of the Charles Simonyi Chair in the Public Understanding of Science) have earlier reported finding children who, when questioned, express their understanding that there is a Creator, without having had any such instruction from parents or teachers. As Dr Olivera Petrovich, who lectures in Experimental Psychology at Oxford, explained in an interview with Science and Spirit:
My Japanese research assistants kept telling me, ‘We Japanese don’t think about God as creator—it’s just not part of Japanese philosophy.’ So it was wonderful when these children said, ‘Kamisama! God! God made it!’—Dr Olivera Petrovich, Oxford University.
“I tested both the Japanese and British children on the same tasks, showing them very accurate, detailed photographs of selected natural and man-made objects and then asking them questions about the causal origins of the various natural objects at both the scientific level (e.g. how did this particular dog become a dog?) and at the metaphysical level (e.g. how did the first ever dog come into being?). With the Japanese children, it was important to establish whether they even distinguished the two levels of explanation because, as a culture, Japan discourages speculation into the metaphysical, simply because it’s something we can never know, so we shouldn’t attempt it. But the Japanese children did speculate, quite willingly, and in the same way as British children. On forced choice questions, consisting of three possible explanations of primary origin, they would predominantly go for the word ‘God’, instead of either an agnostic response (e.g., ‘nobody knows’) or an incorrect response (e.g., ‘by people’). This is absolutely extraordinary when you think that Japanese religion — Shinto — doesn’t include creation as an aspect of God’s activity at all. So where do these children get the idea that creation is in God’s hands? It’s an example of a natural inference that they form on the basis of their own experience. My Japanese research assistants kept telling me, ‘We Japanese don’t think about God as creator — it’s just not part of Japanese philosophy.’ So it was wonderful when these children said, ‘Kamisama! God! God made it!’ That was probably the most significant finding.”
Today, nearly a decade since Petrovich’s study, there is now a “preponderance of scientific evidence” affirming that “children believe in God even when religious teachings are withheld from them”.
I often hear atheists exude confidence in natural selection and evolution and all that it entails. However, when natural belief in God emerges… they reject this as fantasy rather than a superior survival mechanism. It is important to understand that I am not arguing for evolution but showing that it is self-referentially false:
- NOTE: if you believe in evolution and are an atheist, you would root for and support neo-Darwinian evolutionary “natural selection” in choosing religious belief as superior to that of non-belief!
In a debate during the Q&A session between a theist and atheist/evolutionist, a student asked this great question… and while he did not have the answer to Dr. Pigliucci’s challenge, I do:
Assuming the validity of the “underlying instinct to survive and reproduce” then, out of the two positions (belief and non-belief) available for us to choose from which would better apply to being the most fit if the fittest is “an individual… [that] reproduces more successfully…”? The woman that believes in God is less likely to have abortions and more likely to have larger families than their secular counterparts. Does that mean that natural selection will result in a greater number of believers than non-believers?
 From my son’s 9th grade biology textbook: Susan Feldkamp, ex. ed., Modern Biology (Austin, TX: Holt, Rineheart, and Winston, 2002), 288; “…organisms that are better suited to their environment than others produce more offspring” American Heritage Science Dictionary, 1st ed. (Boston, MA: Houghton Mifflin, 2005), cf. natural selection, 422; “fitness (in evolution) The condition of an organism that is well adapted to its environment, as measured by its ability to reproduce itself” Oxford Dictionary of Biology, New Edition (New York, NY: Oxford University Press, 1996), cf. fitness, 202; “fitness In an evolutionary context, the ability of an organism to produce a large number of offspring that survive to reproduce themselves” Norah Rudin, Dictionary of Modern Biology (Hauppauge, NY: Barron’s Educational Series, 1997), cf. fitness, 146.
 Dinesh D’Souza points to this in his recent book, What’s So Great About Christianity:
- Russia is one of the most atheist countries in the world, and abortions there outnumber live births by a ratio of two to one. Russia’s birth rate has fallen so low that the nation is now losing 700,000 people a year. Japan, perhaps the most secular country in Asia, is also on a kind of population diet: its 130 million people are expected to drop to around 100 million in the next few decades. Canada, Australia, and New Zealand find themselves in a similar predicament. Then there is Europe. The most secular continent on the globe is decadent in the quite literal sense that its population is rapidly shrinking. Birth rates are abysmally low in France, Italy, Spain, the Czech Republic, and Sweden. The nations of Western Europe today show some of the lowest birth rates ever recorded, and Eastern European birth rates are comparably low. Historians have noted that Europe is suffering the most sustained reduction in its population since the Black Death in the fourteenth century, when one in three Europeans succumbed to the plague. Lacking the strong religious identity that once characterized Christendom, atheist Europe seems to be a civilization on its way out. Nietzsche predicted that European decadence would produce a miserable “last man’ devoid of any purpose beyond making life comfortable and making provision for regular fornication. Well, Nietzsche’s “last man” is finally here, and his name is Sven. Eric Kaufmann has noted that in America, where high levels of immigration have helped to compensate for falling native birth rates, birth rates among religious people are almost twice as high as those among secular people. This trend has also been noticed in Europe.” What this means is that, by a kind of natural selection, the West is likely to evolve in a more religious direction. This tendency will likely accelerate if Western societies continue to import immigrants from more religious societies, whether they are Christian or Muslim. Thus we can expect even the most secular regions of the world, through the sheer logic of demography, to become less secular over time…. My conclusion is that it is not religion but atheism that requires a Darwinian explanation. Atheism is a bit like homosexuality: one is not sure where it fits into a doctrine of natural selection. Why would nature select people who mate with others of the same sex, a process with no reproductive advantage at all? (17, 19)
Some other studies and articles of note: Mohit Joshi, “Religious women less likely to get abortions than secular women” (last accessed 9-6-2016), Top Health News, Health News United States (1-31-08); Anthony Gottlieb, “Faith Equals Fertility,” Intelligent Life, a publication of the Economist magazine (winter 2008) [THIS LINK IS DEAD] most of the original Economist article can be found at the Washington Times as well as The Immanent Frame (both accessed 9-6-2016); W. Bradford Wilcox, “Fertility, Faith, & the Future of the West: A conversation with Phillip Longman” (last accessed 9-6-2016), Christianity Today, Books & Culture: A Christian Review (5-01-2007); Pippa Norris and Ronald Inglehart, Sacred and Secular: Religion and Politics Worldwide (New York, NY: Cambridge University Press, 2004), 3-32, esp. 24-29 — I recommend this book for deep thinking on the issue.
- And churchgoing women have more children than their nonreligious peers, according to the Center for Disease Control’s National Survey of Family Growth, an ongoing survey spanning 2011-2015. The survey involves about 5,000 interviews per year, conducted by the University of Michigan Institute for Social Research. Women between the ages of 15 and 44 who attend religious services at least weekly have 1.42 children on average, compared with the 1.11 children of similar-age women who rarely or never attend services. More religious women said they also intend to have more kids (2.62 per woman) than nonreligious women (2.10 per woman), the survey found. (Baby Boom: Religious Women Having More Kids ~ LiveScience)
- In fact, Blume’s research also shows quite vividly that secular, nonreligious people are being dramatically out-reproduced by religious people of any faith. Across a broad swath of demographic data relating to religiosity, the godly are gaining traction in offspring produced. For example, there’s a global-level positive correlation between frequency of parental worship attendance and number of offspring. Those who “never” attend religious services bear, on a worldwide average, 1.67 children per lifetime; “once per month,” and the average goes up to 2.01 children; “more than once a week,” 2.5 children. Those numbers add up—and quickly. Some of the strongest data from Blume’s analyses, however, come from a Swiss Statistic Office poll conducted in the year 2000. These data are especially valuable because nearly the entire Swiss population answered this questionnaire—6,972,244 individuals, amounting to 95.67% of the population—which included a question about religious denomination. “The results are highly significant,” writes Blume: “…women among all denominational categories give birth to far more children than the non-affiliated. And this remains true even among those (Jewish and Christian) communities who combine nearly double as much births with higher percentages of academics and higher income classes as their non-affiliated Swiss contemporaries.” (God’s little rabbits: Religious people out-reproduce secular ones by a landslide ~ Scientific American)
- Another value that is both measurable and germane to fertility is the importance of religion. People who are actively religious tend to marry more and stay together longer. To the extent that time spent married during reproductive years increases fertility, then religion would be a positive factor in fertility rates. For example, in Canada women who had weekly religious attendance were 46 percent more likely to have a third child than women who did not. (The Northern America Fertility Divide ~ Hoover Institute)
 Adapted from a question by a student at a formal debate between Dr. Massimo Pigliucci and Dr. William Lane Craig. The debate is entitled “Craig vs. Pigliucci: Does the Christian God Exist?” (DVD, Christian Apologetics, Biola University, email@example.com ~ Category Number: 103000-400310-56107-Code: WLC-RFM014V).
Another aspect that shows the increased natural selective nature of belief and longevity (the opportunity to leave more offspring) is tha positive influence of religion:
Social Sciences Agree
~ Religious More “Fit” ~
Via my post on family values: A Family Values [Atheist] Mantra Dissected: Nominal vs. Committed
Social Scientists Agree
- Religious Belief Reduces Crime Summary of the First Panel Discussion Panelists for this important discussion included social scientists Dr. John DiIulio, professor of politics and urban affairs at Princeton University; David Larson, M.D., President of the National Institute for Healthcare Research; Dr. Byron Johnson, Director of the Center for Crime and Justice Policy at Vanderbilt University; and Gary Walker, President of Public/Private Ventures. The panel focused on new research, confirming the positive effects that religiosity has on turning around the lives of youth at risk.
- Dr. Larson laid the foundation for the discussion by summarizing the findings of 400 studies on juvenile delinquency, conducted during the past two decades. He believes that although more research is needed, we can say without a doubt that religion makes a positive contribution.
- His conclusion: “The better we study religion, the more we find it makes a difference.” Previewing his own impressive research, Dr. Johnson agreed. He has concluded that church attendance reduces delinquency among boys even when controlling for a number of other factors including age, family structure, family size, and welfare status. His findings held equally valid for young men of all races and ethnicities.
- Gary Walker has spent 25 years designing, developing and evaluating many of the nation’s largest public and philanthropic initiatives for at-risk youth. His experience tells him that faith-based programs are vitally important for two reasons. First, government programs seldom have any lasting positive effect. While the government might be able to design [secular/non-God] programs that occupy time, these programs, in the long-term, rarely succeed in bringing about the behavioral changes needed to turn kids away from crime. Second, faith-based programs are rooted in building strong adult-youth relationships; and less concerned with training, schooling, and providing services, which don’t have the same direct impact on individual behavior. Successful mentoring, Walker added, requires a real commitment from the adults involved – and a willingness to be blunt. The message of effective mentors is simple. “You need to change your life, I’m here to help you do it, or you need to be put away, away from the community.” Government, and even secular philanthropic programs, can’t impart this kind of straight talk.
- Sixth through twelfth graders who attend religious services once a month or more are half as likely to engage in at-risk behaviors such as substance abuse, sexual excess, truancy, vandalism, drunk driving and other trouble with police. Search Institute, “The Faith Factor,” Source, Vol. 3, Feb. 1992, p.1.
- Churchgoers are more likely to aid their neighbors in need than are non-attendees. George Barna, What Americans Believe, Regal Books, 1991, p. 226.
- Three out of four Americans say that religious practice has strengthened family relationships. George Gallup, Jr. “Religion in America: Will the Vitality of Churches Be the Surprise of the Next Century,” The Public Perspective, The Roper Center, Oct./Nov. 1995.
- Church attendance lessens the probabilities of homicide and incarceration. Nadia M. Parson and James K. Mikawa: “Incarceration of African-American Men Raised in Black Christian Churches.” The Journal of Psychology, Vol. 125, 1990, pp.163-173.
- Religious practice lowers the rate of suicide. Joubert, Charles E., “Religious Nonaffiliation in Relation to Suicide, Murder, Rape and Illegitimacy,” Psychological Reports 75:1 part 1 (1994): 10 Jon W. Hoelter: “Religiosity, Fear of Death and Suicide Acceptibility.” Suicide and Life-Threatening Behavior, Vol. 9, 1979, pp.163-172.
- The presence of active churches, synagogues… reduces violent crime in neighborhoods. John J. Dilulio, Jr., “Building Spiritual Capital: How Religious Congregations Cut Crime and Enhance Community Well-Being,” RIAL Update, Spring 1996.
- People with religious faith are less likely to be school drop-outs, single parents, divorced, drug or alcohol abusers. Ronald J. Sider and Heidi Roland, “Correcting the Welfare Tragedy,” The Center for Public Justice, 1994.
- Church involvement is the single most important factor in enabling inner-city black males to escape the destructive cycle of the ghetto. Richard B. Freeman and Harry J. Holzer, eds., The Black Youth Employment Crisis, University of Chicago Press, 1986, p.354.
- Attending services at a church or other house of worship once a month or more makes a person more than twice as likely to stay married than a person who attends once a year or less. David B. Larson and Susan S. Larson, “Is Divorce Hazardous to Your Health?” Physician, June 1990. Improving Personal Well-Being
- Regular church attendance lessens the possibility of cardiovascular diseases, cirrhosis of the liver, emphysema and arteriosclerosis. George W. Comstock amd Kay B. Patridge:* “Church attendance and health.”* Journal of Chronic Disease, Vol. 25, 1972, pp. 665-672.
- Regular church attendance significantly reduces the probablility of high blood pressure.* David B. Larson, H. G. Koenig, B. H. Kaplan, R. S. Greenberg, E. Logue and H. A. Tyroler:* ” The Impact of religion on men’s blood pressure.”* Journal of Religion and Health, Vol. 28, 1989, pp.265-278.* W.T. Maramot:* “Diet, Hypertension and Stroke.” in* M. R. Turner (ed.) Nutrition and Health, Alan R. Liss, New York, 1982, p. 243.
- People who attend services at least once a week are much less likely to have high blood levels of interlukin-6, an immune system protein associated with many age-related diseases.* Harold Koenig and Harvey Cohen, The International Journal of Psychiatry and Medicine, October 1997.
- Regular practice of religion lessens depression and enhances self esteem. *Peter L. Bensen and Barnard P. Spilka:* “God-Image as a function of self-esteem and locus of control” in H. N. Maloney (ed.) Current Perspectives in the Psychology of Religion, Eedermans, Grand Rapids, 1977, pp. 209-224.* Carl Jung: “Psychotherapies on the Clergy” in Collected Works Vol. 2, 1969, pp.327-347.
- Church attendance is a primary factor in preventing substance abuse and repairing damage caused by substance abuse.* Edward M. Adalf and Reginald G. Smart:* “Drug Use and Religious Affiliation, Feelings and Behavior.” * British Journal of Addiction, Vol. 80, 1985, pp.163-171.* Jerald G. Bachman, Lloyd D. Johnson, and Patrick M. O’Malley:* “Explaining* the Recent Decline in Cocaine Use Among Young Adults:* Further Evidence That Perceived Risks and Disapproval Lead to Reduced Drug Use.”* Journal of Health and Social Behavior, Vol. 31,* 1990, pp. 173-184.* Deborah Hasin, Jean Endicott, * and Collins Lewis:* “Alcohol and Drug Abuse in Patients With Affective Syndromes.”* Comprehensive Psychiatry, Vol. 26, 1985, pp. 283-295. * The findings of this NIMH-supported study were replicated in the Bachmen et. al. study above.
(From a post entitled “Love“)
(Also see 52 Reasons To Go To Church) These indicators are also mentions in a Heritage Foundation article, “Why Religion Matters: The Impact of Religious Practice on Social Stability“
…A survey of 1,600 Canadians asked them what were their beliefs about God and what moral values they considered to be “very important.” The results of the survey are shown below:
Although the differences between theists and atheists in the importance of values such as honesty, politeness, and friendliness are generally small, moral values emphasized by religious beliefs, such as Christianity, including patience, forgiveness, and generosity exhibit major differences in attitudes (30%+ differences between theists and atheists). (Source)
- The strength of the family unit is intertwined with the practice of religion. Churchgoers are more likely to be married, less likely to be divorced or single, and more likely to manifest high levels of satisfaction in marriage.
- Church attendance is the most important predictor of marital stability and happiness.
- The regular practice of religion helps poor persons move out of poverty. Regular church attendance, for example, is particularly instrumental in helping young people to escape the poverty of inner-city life.
- Religious belief and practice contribute substantially to the formation of personal moral criteria and sound moral judgment.
- Regular religious practice generally inoculates individuals against a host of social problems, including suicide, drug abuse, out-of-wedlock births, crime, and divorce.
- The regular practice of religion also encourages such beneficial effects on mental health as less depression (a modern epidemic), more self-esteem, and greater family and marital happiness.
- In repairing damage caused by alcoholism, drug addiction, and marital breakdown, religious belief and practice are a major source of strength and recovery.
- Regular practice of religion is good for personal physical health: It increases longevity, improves one’s chances of recovery from illness, and lessens the incidence of many killer diseases.
So we can see that the above are important factors in a healthy, stable, family which would have the highest percentage or chance in a family situation to create “family values.” What about divorce rates and the 2009 data. This is dealt with well at Christian Action League, and shows how Barna and the Government can miss-categorize whole swaths of people and their affiliations:
Only one of the top 25 donors to political 527 groups has given to a conservative organization, shedding further light on the huge disparity between Democrats and Republicans in this new fund-raising area. The top three 527 donors so far in the 2004 election cycle – Hollywood producer Steven Bing, Progressive Corp. chairman Peter Lewis and financier George Soros – have combined to give nearly $24 million to prominent liberal groups. They include Joint Victory Campaign 2004, America Coming Together, and MoveOn.org.
Dems the richest five senators?
Financial statements revealed the five richest members of the United States Senate are Democrats. The annual disclosure allows senators to represent their net worth inside a broad range.
Presidential candidate Sen. John Kerry (D-MA) is far ahead of his colleagues with $163 million, most of it coming from his wife’s inheritance of the Heinz fortune. The actual estimate is over $400 million.
Lagging behind is Sen. Herb Kohl (D-WI) at $111 million. The Wisconsin senator’s family owns a department store chain. Sen. John “Jay” Rockefeller (D-WV) comes in third with a personal fortune reported to be $81 million.
Former Goldman Sachs chairman Sen. John Corzine (D-NJ) weighs in at $71 million, with Sen. Diane Feinstein (D-CA) rounding out the top five at $26.3 million. Sen. Peter Fitzgerald (R-IL) breaks the string of Democrat multimillionaires in sixth place at $26.1 million. Sens. Frank Lautenberg (D-NJ), Bill Frist (R-TN), John Edwards (D-NC), and Edward Kennedy (D-MA) complete the top ten.
Democrats are 10 of the top 15 richest senators.
…Wright did his own research using the General Social Survey; a huge study conducted by the National Opinion Research Center at the University of Chicago, and found that folks who identify as Christians but rarely attend church have a divorce rate of 60 percent compared to 38 percent among people who attend church regularly. More generally, he found that Christians, similar to adherents of other traditional faiths, have a divorce rate of 42 percent compared with 50 percent among those without a religious affiliation.
And his is not the only research that is showing a link between strong faith and increased marriage stability.
University of Virginia sociologist W. Bradford Wilcox, director of the National Marriage Project, concluded that “active conservative Protestants” who regularly attend church are 35 percent less likely to divorce than are those with no faith affiliation. He used the National Survey of Families and Households to make his analysis.
Glenn Stanton, the director for family formation studies at Focus on the Family in Colorado Springs, Colo., has been writing articles to spread the truth about the lower divorce rate among practicing Christians.
“Couples who regularly practice any combination of serious religious behaviors and attitudes — attend church nearly every week, read their Bibles and spiritual materials regularly; pray privately and together; generally take their faith seriously, living not as perfect disciples, but serious disciples — enjoy significantly lower divorce rates that mere church members, the general public and unbelievers,” Stanton wrote in the Baptist Press early this year.
At issue in Barna’s studies is how he defined “Christian” and to what other groups he compared the “Christian” divorce rate. Apparently, his study compared what he termed “born-again” Christians — those who described their faith in terms of “personal commitment,” “accept as savior” and other evangelical, born-again language to three other groups, which included self-identified Christians who do not describe their faith with those terms, members of other, non-Christian religions and people of no religious beliefs.
Because his second group would have included many Catholics and mainline Protestants, Wright points out that Barna was, in many ways, “comparing Christians against Christians.” No wonder the rates were similar….
In USA Today, David Kinnaman, Barna’s president, said that “the statistical differences reflect varied approaches, with Wright looking more at attendance and his research firm dwelling on theological commitments.” Duh! The bottom line seems to be that the more seriously couples take their faith, the less likely they are to get a divorce. That seems like a self-evident truth, but it appears there is also evidence for it. In other words, this is a nominal, vs. committed Christian vs. secular person battle.
I can go on-and-on, but lets shorten what we have learned, and it all revolves around this:
- “There’s something about being a nominal ‘Christian’ that is linked to a lot of negative outcomes when it comes to family life.”
I realize that much of this can be classified broadly as “The Ecological Fallacy” — but it is an amassing of stats to show that in fact the committed Christian understands the totality of “family values” and commits to them more than the secular person.
1a) Those who attend church more are to be found in the Republican Party;
1b) Those who do not, the Democratic Party;
2a) Those in the Republican Party donate much more to charitable causes;
2b) Those in the Democratic Party, are much more stingy;
3a) Republicans earn less and give more;
3b) Democrats earn more and give less;
4a) Conservative Christians and Jews (people who believe in Heaven and Hell) commit less crimes;
4b) Liberal religious persons (universalists) have a higher rate of crime;
5a) Regular church attendees have a lower drug use rate;
5b) Irreligious persons have a higher rate;
6a) Moral “oughts” are answered in Christian theism (one “ought” not rape because it is absolutely, morally wrong);
6b) Moral “oughts” are merely current consensus of the most individuals, there is no absolute moral statement that can be made about rape;
7a) Republicans are happier than Democrats;
7b) Democrats are more depressed;
8a) The sex lives of married, religious persons is better/more fulfilling — sex is being shown to be a “religious” experience after-all;
8b) The sex lives of the irreligious person is less fulfilling;
9a) The conservative is more likely to reach orgasm [conservative woman I assume];
9b) The liberal woman is not;
10a) They are less likely to sleep around, which would also indicate lower STDs;
10b Democrats are more likely to have STDs through having more sex partners;
11a) Republicans are less likely (slightly, but this is so because of the committed Christians in the larger demographic) to have extra-marital affairs;
11b) Democrats more likely;
12a) Republicans over the last three decades have been reproducing more…
12b) Democrats abort more often and have less children through educational/career decisions
13a) Christians are more likely to have children and impact the world;
13b) Skeptics replace family with pleasure and travel.
Forty-three percent of people who attend religious services weekly or more say they’re very happy, compared to 26 percent of those who go seldom or never. The Pew analysis does not answer the question of how religion, Republicanism and happiness might be related, however.
Most young people start out as naive, idealistic liberals. But as they get older, that changes. They get more conservative, usually because they grow up. But just imagine that you never get out of that liberal mindset. You go through your whole life trying to check people into a victim box, always feeling offended, always trying to right all of the wrongs in the world, and always blaming government for it. It’s no wonder you’d end up miserable when you get older! Going through your entire life feeling like that would make you a very angry, bitter, jealous, selfish person — and often, that describes aging liberals to a T.
All in all, being a Republican gives you a 7% edge in the happiness department, which doesn’t sound like much, but it’s a greater factor than race, ethnicity, or gender. And just a reminder — Republicans have the advantage across all class lines as well, from upper class to middle class to lower class. Lower class Republicans are happier than lower class Democrats. Middle class Republicans are happier than middle class Democrats. And upper class Republicans are happier than upper class Democrats.
And I’ll say it again. It’s because of the difference in world view.
“Since women that believe in God are less likely to have abortions, does that mean that natural selection will result in a greater number of believers than non-believers.” Assuming the validity of the “underlying instinct to survive and reproduce” then, out of the two positions (belief and non-belief) available for us to choose from which would better apply to being the most fit if the fittest is “an individual… [that] reproduces more successfully…”? The woman that believes in God is less likely to have abortions and more likely to have larger families than their secular counterparts. Does that mean that natural selection will result in a greater number of believers than non-believers?
- Divorce. Marriages in which both spouses frequently attend religious services are less likely to end in divorce. Marriages in which both husband and wife attend church frequently are 2.4 times less likely to end in divorce than marriages in which neither spouse attends religious services.1
- Mother-Child Relationship. Mothers who consider religion to be important in their lives report better quality relationships with their children. According to mothers’ reports, regardless of the frequency of their church attendance, those who considered religion to be very important in their lives tended to report, on average, a higher quality of relationship with their children than those who did not consider religion to be important.2
- Father-Child Relationship. Fathers’ religiosity is associated with the quality of their relationships with their children. A greater degree of religiousness among fathers was associated with better relationships with their children, greater expectations for positive relationships in the future, investment of thought and effort into their relationships with their children, greater sense of obligation to stay in regular contact with their children, and greater likelihood of providing emotional support and unpaid assistance to their children and grandchildren. Fathers’ religiousness was measured on six dimensions, including the importance of faith, guidance provided by faith, religious attendance, religious identity, denominational affiliation, and belief in the importance of religion for their children.3
- Well-Being of High School Seniors. Among high school seniors, religious attendance and a positive attitude toward religion are correlated with predictors of success and well-being. Positive attitudes towards religion and frequent attendance at religious activities were related to numerous predictors of success and wellbeing for high-school seniors, including: positive parental involvement, positive perceptions of the future, positive attitudes toward academics, less frequent drug use, less delinquent behavior, fewer school attendance problems, more time spent on homework, more frequent volunteer work, recognition for good grades, and more time spent on extracurricular activities.4
- Life Expectancy. Religious attendance is associated with higher life expectancy at age 20. Life expectancy at age 20 was significantly related to church attendance. Life expectancy was 61.9 years for those attending church once a week and 59.7 for those attending less than once a week.5
- Drinking, Smoking and Mortality. Frequent religious attendance is correlated with lower rates of heavy drinking, smoking, and mortality. Compared with peers who did not attend religious services frequently, those who did had lower mortality rates and this relationship was stronger among women than among men. In addition, frequent attendees were less likely to smoke or drink heavily at the time of the first interview. Frequent attendees who did smoke or drink heavily at the time of the first interview were more likely than nonattendees to cease these behaviors by the time of the second interview.6
- Volunteering. Individuals who engage in private prayer are more likely to join voluntary associations aimed at helping the disadvantaged. Individuals who engaged in private prayer were more likely to report being members of voluntary associations aimed at helping the elderly, poor and disabled when compared to those who did not engage in private prayer. Prayer increased the likelihood of volunteering for an organization that assisted the elderly, poor and disabled, on average, by 20 percent.7
- Charity and Volunteering. Individuals who attend religious services weekly are more likely to give to charities and to volunteer. In 2000, compared with those who rarely or never attended a house of worship, individuals who attended a house of worship nearly once a week or more were 25 percentage points more likely to donate to charity (91 percent vs. 66 percent) and 23 points more likely to volunteer (67 percent vs. 44 percent).8
- Voting. Individuals who participated in religious activities during adolescence tend to have higher rates of electoral participation as young adults. On average, individuals who reported participating in religious groups and organizations as adolescents were more likely to register to vote and to vote in a presidential election as young adults when compared to those who reported not participating in religious groups and organizations.9
- Ethics in Business. Business professionals who assign greater importance to religious interests are more likely to reject ethically questionable business decisions. Business leaders who assigned greater importance to religious interests were more likely to reject ethically questionable business decisions than their peers who attached less importance to religious interests. Respondents were asked to rate the ethical quality of 16 business decisions. For eight of the 16 decisions, respondents who attached greater importance to religious interests had lower average ratings, which indicated a stronger disapproval of ethically questionable decisions, compared to respondents who attached less importance to religious interests.10
- Vaughn R. A. Call and Tim B. Heaton, “Religious Influence on Marital Stability,” Journal for the Scientific Study of Religion 36, No. 3 (September 1997): 382-392.
- Lisa D. Pearce and William G. Axinn, “The Impact of Family Religious Life on the Quality of Mother-Child Relations,” American Sociological Review 63, No. 6 (December 1998): 810-828.
- Valerie King, “The Influence of Religion on Fathers’ Relationships with Their Children,” Journal of Marriage and Family 65, No. 2 (May 2003): 382-395.
- Jerry Trusty and Richard E. Watts, “Relationship of High School Seniors’ Religious Perceptions and Behavior to Educational, Career, and Leisure Variables,” Counseling and Values 44, No. 1 (October 1999): 30-39.
- Robert A. Hummer, Richard G. Rogers, Charles B. Nam, and Christopher G. Ellison, “Religious Involvement and U.S. Adult Mortality,” Demography 36, No. 2 (May 1999): 273-285.
- William J. Strawbridge, Richard D. Cohen, Sarah J. Shema, and George A. Kaplan, “Frequent Attendance at Religious Services and Mortality over 28 Years,” American Journal of Public Health 87, No. 6 (June 1997): 957-961.
- Matthew T. Loveland, David Sikkink, Daniel J. Myers, and Benjamin Radcliff, “Private Prayer and Civic Involvement,” Journal for the Scientific Study of Religion, 44, No. 1 (March 2005): 1-14.
- Arthur C. Brooks, Who Really Cares: America’s Charity Divide, (New York: Basic Books 2006), 31-52.
- Michelle Frisco, Chandra Muller and Kyle Dodson, “Participation in Voluntary Youth-Serving Associations and Early Adult Voting Behavior,” Social Science Quarterly 85, No. 3 (September 2004): 660-676.
- Justin Longenecker, Joseph McKinney, and Carlos Moore, “Religious Intensity, Evangelical Christianity, and Business Ethics: An Empirical Study,” Journal of Business Ethics 55, No. 4 (December 2004): 371- 384.
(Transcript of the above) What a great video! Here is a recent passage that is somewhat saying the same things as part of the above segment has:
One last thing. I have long been fascinated by how many people who hold a religious faith do so because they discovered it in adulthood, not because they were raised in it by their parents. Indeed, claims such as “You’re only a Christian because your parents were!” have always smacked to me of desperation, on a par with “You’re only pessimistic because you’re English.”102 It’s also an ill-tempered Rottweiler of an argument, for it can quickly turn around and bite your own hand; after all, if it were true, it would apply to atheists too. I have no idea what Dawkins’s daughter, Juliet, does or does not believe – but if she is an atheist like her father, I hope she isn’t having to fend off argumentative Anglicans dinging her around the head with sound bites like “You are only an atheist because your daddy is.” Or maybe Dawkins displayed incredible philosophical consistency and raised her as a Mennonite, just so he couldn’t be accused of foisting his beliefs on his child.
 As James Branch Cabell quipped, the difference between a pessimist and an optimist is that an optimist believes that we live in the best of all possible worlds; a pessimist fears that this may be true.
Andy Banister, The Atheist Who Didn’t Exist: Or, The Dreadful Consequences of Bad Arguments (Oxford, England: Monarch Books, 2015), 78-79.
“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).
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.
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.
- “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:
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!
One in five Americans now identify as atheist, agnostic or nothing in particular. How would you identify yourself? Philosopher and apologist Dr. William Lane Craig presents five reasons why belief in God makes good rational sense.
“They know the truth about God because he has made it obvious to them. For ever since the world was created, people have SEEN the earth and sky. Through everything God made, they can CLEARLY SEE His invisible qualities — His eternal power and divine nature. So they have no excuse for not knowing God.” (Romans 1:19-20)
The Bible is indispensable to the Christian walk and faith. How do we know it’s the Word of God though? For instance, I know the Bible is God’s Word because of two “books.” The “Book of Nature” and His “Book of Revelation.” Often times people view this “Book of Revelation” as just the Bible, which is surely a major part of the equation. But this revealed truth and revelation comes by way of us interacting with the Holy Spirit – who is the revealer of revelatory truth.
Evangelical theology holds that Revelation can be found in two spheres: 1) Nature and 2) Scripture. Romans 1:19-20 speaks of the former:
- Because that which is known about God is evident within them; for God made it evident to them. For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse.
Second Timothy 3:16-17 speaks of the later saying:
- All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work.
Romans 1:19-20 speaks of what is theologically called general revelation and 2 Tim. 3:16-17 speaks of special revelation. Human reasoning can show that general revelation is possible since it can demonstrate the existence and nature of God, finite beings that can receive and understand it, and the possibility of objective meaning and truth. However, it is special revelation found only in the canonical books of Scripture that actually manifest the reality of God’s specific message, in human language, to human beings. It is only here that we learn God is a Trinity (Tri—unity), the plan of redemption, and the savior Jesus Christ. General revelation is to all humans, but special revelation is specifically for believers. General revelation contains truth and morality available to all humankind, but special revelation contains truth and morality specifically to God’s people. General revelation is sufficient to condemn humans, but only special revelation contains the message and means of salvation.
Special revelation consists of the sixty-six books recognized as Scripture. What identifies these books as Scripture concerns the rule, standard or canon applied to discover what books constitute special revelation. Norman Geisler’s General Introduction to the Bible lists and applies the following general principles in discovering the canon of Scripture.
1. Written by a prophet of God (Heb. 1:1; 2 Pet. 1:20-21)
2. Confirmed by an act of God (Heb. 2:3-4; John 3:2; Acts 2:22)
3. Tell the truth about God (Deut. 6:22f.; Gal. 1:8)
4. Has the power of God (Heb. 4:12)
5. Accepted by the people of God (1 Thess. 2:13; Dan. 9:2; 2 Pet. 3:15)
Norman L. Geisler and Douglas E. Potter, A Prolegomena to Evangelical Theology (Indian Trail, NC: Norm Geisler International Ministires, 2016), 113-115.
The “Book of Nature” can reveal truth about my Creator and this revelation goes a long way to show me a lot about God and build my trust in Who He says He is and His Word.
Nature as a Book
The metaphor of referring to nature as a revelatory book is deeply rooted in Christian church history. “Book of Nature” references are found even in the patristic writings. For example, Augustine of Hippo (AD 354–430), made the following statement in his classic work the Confessions: “In your great wisdom you, who are our God, speak to us of these things in your Book, the firmament made by you.”1
Protestant reformers continued the Christian practice of speaking of nature as a revelatory book. The Reformed (or Calvinistic) theological tradition in particular articulated the “two books” revelatory perspective. The fullest expression is found in the Belgic Confession, Article 2, written in 1561:
- We know him [God] by two means: First, by the creation, preservation, and government of the universe, since that universe is before our eyes like a beautiful book in which all creatures, great and small, are as letters to make us ponder the invisible things of God…
Second, he makes himself known to us more openly by his holy and divine Word, as much as we need in this life, for his glory and for the salvation of his own.
Later, during the scientific revolution of the seventeenth century, the Christian forefathers of science readily referenced the “two books” of revelation idea. For example, Francis Bacon (1561–1626) famously spoke of “the book of God’s works” and “the book of God’s word” in his work Advancement of Learning in 1605.
So to speak about this book of nature in relation to God and how Romans describes this book… I can agree with Dr. Moreland when he says that he KNOWS God exists from natures evidence:
I, like Dr. Moreland, have a “belief/faith” similar to this:
- “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.)
Also others from Dr. Craig, who, really makes a cumalative argument as well:
This side of faith is one that includes but is not limited to just these (thank you Dr. Kreeft!):
- The Argument from Change
- The Argument from Efficient Causality
- The Argument from Time and Contingency
- The Argument from Degrees of Perfection
- The Design Argument
- The Kalam Argument
- The Argument from Contingency
- The Argument from the World as an Interacting Whole
- The Argument from Miracles
- The Argument from Consciousness
- The Argument from Truth
- The Argument from the Origin of the Idea of God
- The Ontological Argument
- The Moral Argument
- The Argument from Conscience
- The Argument from Desire
- The Argument from Aesthetic Experience
- The Argument from Religious Experience
- The Common Consent Argument
- Pascal’s Wager
Here are other great .evidences, Two Dozen (Or So) Theistic Arguments, leading towards belief in God (thank you Dr. Plantinga!):
I. Half a Dozen (or so) ontological (or metaphysical) arguments
(A) The Argument from Intentionality (or Aboutness)
(B) The argument from collections.
(C) The argument From (Natural) numbers
(D) The Argument From Counterfactuals
(E) The Argument from physical constants
(F) The Naive Teleological Argument
(G) Tony Kenny’s style of teleological argument
(h) The ontological argument
I. Another argument thrown in for good measure.
II. Half a dozen Epistemological Arguments
(J) The argument from positive epistemic status
(K) The Argument from the confluence of proper function and reliability
(L) The Argument from Simplicity
(M) The Argument from induction
(N) The Putnamian Argument (the Argument from the Rejection of Global
(O) The Argument from Reference
(P) The Kripke-Wittgenstein Argument From Plus and Quus (See Supplementary
(Q) The General Argument from Intuition
III. Moral arguments
(R) moral arguments (actually R1 to Rn)
(R*) The argument from evil.
IV. Other Arguments
(S) The Argument from Colors and Flavors (Adams and Swinburne)
(T) The argument from Love
(U) The Mozart Argument
(V) The Argument from Play and enjoyment
(W) Arguments from providence and from miracles
(X) C.S. Lewis’s Argument from Nostalgia
(Y) The argument from the meaning of life
(Z) The Argument from (a) to (Y)
Here is a list via WINTERY KNIGHT:
- The kalam cosmological argument and the Big Bang theory
- The fine-tuning argument from cosmological constants and quantities
- The origin of life, part 1 of 2: the building blocks of life
- The origin of life, part 2 of 2: biological information
- The sudden origin of phyla in the Cambrian explosion
- Galactic habitable zones and circumstellar habitable zones
- Irreducible complexity in molecular machines
- The creative limits of natural selection and random mutation
- Angus Menuge’s ontological argument from reason
- Alvin Plantinga’s epistemological argument from reason
- William Lane Craig’s moral argument
- The unexpected applicability of mathematics to nature
- Arguments and scientific evidence for non-physical minds
All the above AND MORE can be found here:
➤ The Two Books of Faith – Nature and Revelatory (this post);
➤ RNA/DNA = Information | Or, What “Is” Information?
➤ Scientific and Anecdotal Evidence for the Beginning of the Universe
➤ The Argument from Reason ~ David Wood
Naturalism is Self-Refuting:
(See also this long list of responses to many skeptical issues.)
Again, this is a faith from the natural side of man and his environment. The “revelatory” side of faith is a miraculous type of faith. Albeit reasoning powers and truth still play a significant role in the Revelatory side of the equation as well, our “reasoning” is guided by the Holy Spirit: “When the Spirit of truth comes, He will guide you into all the truth. For He will not speak on His own, but He will speak whatever He hears. He will also declare to you what is to come” (John 16:3, HCSB).
This faith is more akin to what Dr. Craig speaks about in his excellent book, Reasonable Faith:
….fundamentally, the way we know Christianity to be true is by the self-authenticating witness of God’s Holy Spirit. Now what do I mean by that? I mean that the experience of the Holy Spirit is veridical and unmistakable (though not necessarily irresistible or indubitable) for him who has it; that such a person does not need supplementary arguments or evidence in order to know and to know with confidence that he is in fact experiencing the Spirit of God; that such experience does not function in this case as a premise in any argument from religious experience to God, but rather is the immediate experiencing of God himself; that in certain contexts the experience of the Holy Spirit will imply the apprehension of certain truths of the Christian religion, such as “God exists,” “I am condemned by God,” “I am reconciled to God,” “Christ lives in me,” and so forth; that such an experience Provides one not only with a subjective assurance of Christianity’s truth, but with objective knowledge of that truth; and that arguments and evidence incompatible with that truth are overwhelmed by the experience of the Holy Spirit for him who attends fully to it.
William Lane Craig, Reasonable Faith: Christian Truth and Apologetics, 3rd ed. (Wheaton, IL: Crossway Books, 2008), 43 (More at the bottom of the page)
These Christian positions I emphasize above are believed by myself with 100% certitude. This “belief” is both a combination of the book of nature (showing me evidences that support reasons to trust my Creator) AS WELL AS the revealed truth of the Holy Spirit, of which the Bible plays a huge role in.
In other words, I can have a firm basis for my belief just like a jury hearing the testimony of two eyewitnesses that saw a crime happen… but this is not a 100% belief, just like a jury’s is not a hundred-percent. The addition to the Christians certitude about God’s existence and the trusting of His character would be analogous to transporting the jury to the crime for them to have an inner witness of this past event.
This is what the Christian believes, and is what Nicodemus struggled with:
There was a man from the Pharisees named Nicodemus, a ruler of the Jews. This man came to Him at night and said, “Rabbi, we know that You have come from God as a teacher, for no one could perform these signs You do unless God were with him.”
Jesus replied, “I assure you: Unless someone is born again, he cannot see the kingdom of God.”
“But how can anyone be born when he is old?” Nicodemus asked Him. “Can he enter his mother’s womb a second time and be born?”
Jesus answered, “I assure you: Unless someone is born of water and the Spirit, he cannot enter the kingdom of God. Whatever is born of the flesh is flesh, and whatever is born of the Spirit is spirit. Do not be amazed that I told you that you must be born again. The wind blows where it pleases, and you hear its sound, but you don’t know where it comes from or where it is going. So it is with everyone born of the Spirit.”
“How can these things be?” asked Nicodemus.
“Are you a teacher of Israel and don’t know these things?” Jesus replied. “I assure you: We speak what We know and We testify to what We have seen, but you do not accept Our testimony. If I have told you about things that happen on earth and you don’t believe, how will you believe if I tell you about things of heaven? No one has ascended into heaven except the One who descended from heaven—the Son of Man. Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, so that everyone who believes in Him will have eternal life.
“For God loved the world in this way: He gave His One and Only Son, so that everyone who believes in Him will not perish but have eternal life. For God did not send His Son into the world that He might condemn the world, but that the world might be saved through Him. Anyone who believes in Him is not condemned, but anyone who does not believe is already condemned, because he has not believed in the name of the One and Only Son of God.
“This, then, is the judgment: The light has come into the world, and people loved darkness rather than the light because their deeds were evil. For everyone who practices wicked things hates the light and avoids it, so that his deeds may not be exposed. But anyone who lives by the truth comes to the light, so that his works may be shown to be accomplished by God.”
How can these things be… exactly.
There is still a supernatural side to our faith. And one cannot even “see the kingdom of God” unless one is born again. And so the “miraculouse” portion needed to bring certitute that the skeptic is asking for is kept from him-or-her until this regeneration, otherwise the mind is at a state of war with God (Romans 8:6-9).
But when God, who from my birth set me apart and called me by His grace, was pleased to reveal His Son in me, so that I could preach Him among the Gentiles, I did not immediately consult with anyone. (Galatians 1:15-16, HCSB)
For you are saved by grace through faith, and this is not from yourselves; it is God’s gift—not from works, so that no one can boast. (Ephesians 2:8–9, HCSB)
For by the grace given to me, I tell everyone among you not to think of himself more highly than he should think. Instead, think sensibly, as God has distributed a measure of faith to each one. (Romans 12:3, HCSB)
How do I know the Bible is God’s Word then? Tentatively by the Book of Nature. Assuredly by the witness of Holy Spirit.
Again, there are many streams that combine into this trust of the Bible. I know God exists by the preponderance of the evidence and through the witness of the Holy Spirit… but I bring this dichotomy to the Bible as well.
Having read many of the holy books of the world religions (in part or in full), I am familiar with the structure of these religious scriptures as well as Holy Scripture. These differences are stark! Likewise are the claims in these scriptures that separate the Bible from other works. For instance, “[t]he writings from the Far East, the teachings of Confucius, Buddhism and Hinduism do not even make a claim to be God’s word,” continuing:
They present to their followers a path to a simpler, more satisfactory life. The Muslim Koran makes no claims to being words from Allah. Rather it is the writing of Mohammed, a religious leader, his record of history as well as his desire for the future. But has any prophecy in the Koran come to pass? Only the Christian Bible claims to be God’s very word to man and only the Bible contains the verifiable track record of prophetic fulfillment as evidence of its claims. Biblical prophecies are batting 1000. No other religious group or religious writings can make the same claim.
Similarly, we are called to examine the Scriptures, and this book, unlike any other religious book, has the means to do so… one of the most important arguments that is pivotal to the Christian faith can be found at a post on the Resurrection, entitled: “Christianity Is the Only Falsifiable Religious Worldview.” Other posts that compliment this are:
- Is History “Testable, Repeatable, Falsifiable”
- Is Jesus a Copycat Savior?
- Early Attestation for the New Testament (Buddhist and Christian Manuscript Evidence Compared)
This belief has been a source of contention with many people, even Christians, in the past. But the more I research, the more I find it to be the case that Christianity is the only viable worldview that is historically defensible. The central claims of the Bible demand historic inquiry, as they are based on public events that can be historically verified. In contrast, the central claims of all other religions cannot be historically tested and, therefore, are beyond falsifiability or inquiry. They just have to be believed with blind faith.
Think about it: The believer in the Islamic faith has to trust in a private encounter Muhammad had, and this encounter is unable to be tested historically. We have no way to truly investigate the claims of Joseph Smith (and when we do, they are found wanting). Buddhism and Hinduism are not historic faiths, meaning they don’t have central claims of events in time and space which believers are called upon to investigate. You either adopt their philosophy or you don’t. There is no objective way to test them. Run through every religion that you know of and you will find this to be the case: Either it does not give historic details to the central event, the event does not carry any worldview-changing significance, or there are no historic events which form the foundation of the faith.
This is what it looks like:
So far we have demonstrated the fact that the world’s great religious books cannot all be right. In fact, if any of them is correct in its teachings regarding the supernatural and eternal, the others are by definition wrong. So, how do we decide which documents to trust?
Examine the evidence for their truth claims. Hindu documents, for instance, posit an afterlife filled with reincarnations. Is there any historical support or objective evidence for such a position? Does objective, independent evidence exist to document the Buddha’s enlightenment, or Mohammad’s experiences with Allah? A number of cities, inscriptions, and places are described only in the Book of Mormon; to date, none have been found by archaeologists.
Conversely, independent evidence for the existence and deity of Jesus Christ is remarkable. Manuscript evidence documenting the trustworthy nature of the biblical materials is overwhelming. There are excellent reasons to believe the Bible is what it claims to be: the word of God.
(Much of the following can be found on my post here: A Short Study Defining “Inerrancy”)
So in looking at the Bible I look to it’s INTERNAL TESTS (it’s consistency, it’s claims, the claims of Christ, etc.):
Internal Evidence, of which John Warwick Montgomery writes that literary critics still follow Aristotle’s dictum that “the benefit of the doubt is to be given to the document itself, not arrogated by the critic to himself.” therefore, one must listen to the claims of the document under analysis, and do not assume fraud or error unless the author disqualified himself by contradictions or known factual inaccuracies. As Dr. Horn continues:
- “Think for a moment about what needs to be demonstrated concerning a ‘difficulty’ in order to transfer it into the category of a valid argument against doctrine. Certainly much more is required than the mere appearance of a contradiction. First, we must be certain that we have correctly understood the passage, the sense in which it uses words or numbers. Second, that we possess all available knowledge in this matter. Third, that no further light can possibly be thrown on it by advancing knowledge, textual research, archaeology, etc…. Difficulties do not constitute objections. Unresolved problems are not of necessity errors. This is not to minimize the area of difficulty; it is to see it in perspective. Difficulties are to be grappled with and problems are to drive us to seek clearer light; but until such time as we have total and final light on any issue we are in no position to affirm, ‘Here is a proven error, an unquestionable objection to an infallible Bible.’ It is common knowledge that countless ‘objections’ have fully been resolved since this century began.”
The BIBLIOGRAPHICAL TEST is important for the trust of the Bible’s claims as well. The bibliographical test is an examination of the textual transmission by which documents reach us. In other words, since we do not have the original documents, how reliable are the copies we have in regard to the number of manuscripts. I compare, for instance, Buddhist scripture to the record of the manuscript evidence to the Bible in a very long post, but here is one graphic from that post:
There are other evidences that get to within a couple of years of the Messiah’s death that no other religious Scripture can. Here again is a comparison between Christian Scriptures and Buddhist Scripture via Dr. Habermas:
So the above video is a mix of the Bibliographical Test as well as the EXTERNAL TEST. Do other historical materials confirm or deny the internal testimony provided by the documents themselves? In other words, what sources are there – apart from the literature under analysis – that substantiate its accuracy, reliability, and authenticity? Here are a couple examples from differing categories found in my post entitled: Evidence OUTSIDE the Bible for Jesus (Updated w/ Bill Maher)
Hostile Non-Biblical Pagan Witnesses
Thallus is perhaps the earliest secular writer to mention Jesus and he is so ancient that his writings don’t even exist anymore. But Julius Africanus, writing around 221AD does quote Thallus who had previously tried to explain away the darkness that occurred at the point of Jesus’ crucifixion:
“On the whole world there pressed a most fearful darkness; and the rocks were rent by an earthquake, and many places in Judea and other districts were thrown down. This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun.” (Julius Africanus, Chronography, 18:1)
If only more of Thallus’ record could be found, we would see that every aspect of Jesus’ life could be verified with a non-biblical source. But there are some things we can conclude from this account: Jesus lived, he was crucified, and there was an earthquake and darkness at the point of his crucifixion.
- (For a more in-depth discussion on the Josephus passage, see: Josephus Fixed by History/Historians)
Pliny the Younger (61-113AD)
Early Christians are also described in secular history. Pliny the Younger, in a letter to the Roman emperor Trajan, describes the lifestyles of early Christians:
“They (the Christians) were in the habit of meeting on a certain fixed day before it was light, when they sang in alternate verses a hymn to Christ, as to a god, and bound themselves by a solemn oath, not to any wicked deeds, but never to commit any fraud, theft or adultery, never to falsify their word, nor deny a trust when they should be called upon to deliver it up; after which it was their custom to separate, and then reassemble to partake of food—but food of an ordinary and innocent kind.”
This EARLY description of the first Christians documents several facts: the first Christians believed that Jesus was GOD, the first Christians upheld a high moral code, and these early followers et regularly to worship Jesus.
Hostile Non-Biblical Jewish Witnesses
In more detail than any other non-biblical historian, Josephus writes about Jesus in his “the Antiquities of the Jews” in 93AD. Josephus was born just four years after the crucifixion. He was a consultant for Jewish rabbis at age thirteen, was a Galilean military commander by the age of sixteen, and he was an eyewitness to much of what he recorded in the first century A.D. Under the rule of roman emperor Vespasian, Josephus was allowed to write a history of the Jews. This history includes three passages about Christians, one in which he describes the death of John the Baptist, one in which he mentions the execution of James and describes him as the brother of Jesus the Christ, and a final passage which describes Jesus as a wise man and the messiah. Now there is much controversy about the writing of Josephus, because the first discoveries of his writings are late enough to have been re-written by Christians, who are accused of making additions to the text. So to be fair, let’s take a look at a scholarly reconstruction that has removed all the possible Christian influence from the text related to Jesus:
“Now around this time lived Jesus, a wise man. For he was a worker of amazing deeds and was a teacher of people who gladly accept the truth. He won over both many Jews and many Greeks. Pilate, when he heard him accused by the leading men among us, condemned him to the cross, (but) those who had first loved him did not cease (doing so). To this day the tribe of Christians named after him has not disappeared” (This neutral reconstruction follows closely the one proposed in the latest treatment by John Meier, Marginal Jew 1:61)
Now there are many other ancient versions of Josephus’ writing which are even more explicit about the nature of his miracles, his life and his status as the Christ, but let’s take this conservative version and see what we can learn. From this text, we can conclude that Jesus lived in Palestine, was a wise man and a teacher, worked amazing deeds, was accused buy the Jews, crucified under Pilate and had followers called Christians!
Jewish Talmud (400-700AD)
While the earliest Talmudic writings of Jewish Rabbis appear in the 5th century, the tradition of these Rabbinic authors indicates that they are faithfully transmitting teachings from the early “Tannaitic” period of the first century BC to the second century AD. There are a number of writings from the Talmud that scholars believe refer to Jesus and many of these writings are said to use code words to describe Jesus (such as “Balaam” or “Ben Stada” or “a certain one”). But let’s be very conservative here. Let’s ONLY look at the passages that refer to Jesus in a more direct way. If we do that, there are still several ancient Talmudic passages we can examine:
“Jesus practiced magic and led Israel astray” (b. Sanhedrin 43a; cf. t. Shabbat 11.15; b. Shabbat 104b)
“Rabbi Hisda (d. 309) said that Rabbi Jeremiah bar Abba said, ‘What is that which is written, ‘No evil will befall you, nor shall any plague come near your house’? (Psalm 91:10)… ‘No evil will befall you’ (means) that evil dreams and evil thoughts will not tempt you; ‘nor shall any plague come near your house’ (means) that you will not have a son or a disciple who burns his food like Jesus of Nazareth.” (b. Sanhedrin 103a; cf. b. Berakhot 17b)
“Our rabbis have taught that Jesus had five disciples: Matthai, Nakai, Nezer, Buni and Todah. They brought Matthai to (to trial). He said, ‘Must Matthai be killed? For it is written, ‘When (mathai) shall I come and appear before God?’” (Psalm 92:2) They said to him, “Yes Matthai must be killed, for it is written, ‘When (mathai) he dies his name will perish’” (Psalm 41:5). They brought Nakai. He said to them, “Must Nakai be killed? For it is written, “The innocent (naqi) and the righteous will not slay’” (Exodus 23:7). They said to him, “Yes, Nakai must be kille, for it is written, ‘In secret places he slays the innocent (naqi)’” (Psalm 10:8). (b. Sanhedrin 43a; the passage continues in a similar way for Nezer, Buni and Todah)
And this, perhaps the most famous of Talmudic passages about Jesus:
“It was taught: On the day before the Passover they hanged Jesus. A herald went before him for forty days (proclaiming), “He will be stoned, because he practiced magic and enticed Israel to go astray. Let anyone who knows anything in his favor come forward and plead for him.” But nothing was found in his favor, and they hanged him on the day before the Passover. (b. Sanhedrin 43a)
From just these passages that mention Jesus by name, we can conclude that Jesus had magical powers, led the Jews away from their beliefs, had disciples who were martyred for their faith (one of whom was named Matthai), and was executed on the day before the Passover.
The many avenues of evidence for the Bible as unique — some discussed here and many not — bring me to a preponderance of evidence that the Bible is the unique Word of the Living God whom I already have natural and revelatory evidence of His Being. And not only does the Bible claim to be the actual Word of God in contradistinction to other “holy” scriptures, so to does Jesus claim to be God whereas Mohammed never claimed to be God, Confucius never claimed to be God, Zoroaster never claimed to be God, Buddha never claimed to be God, Joseph Smith never said he was God….
We have both eyewitness and corroborative witnesses to these events and to the character and person of Jesus. In fact… that is how we attain most of our information about reality and history. History, by-the-by, would be in the category of the Book of Nature:
✦ “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.” ~ Tom Morris, Philosophy for Dummies (Foster City, CA: IDG Books; 1999), 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.” ~ Robert Audi, ed. The Cambridge Dictionary of Philosophy, 2nd edition (New York, NY: Cambridge University Press. 1999), 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..” ~ Ted Honderich, ed., The Oxford Companion to Philosophy (New York, NY: Oxford University Press, 1995), 869.
How does the “character” of as well as the teachings of Jesus stand up to the other founders of the major religions of the world? Let’s see:
The nine founders among the eleven living religions in the world had characters which attracted many devoted followers during their own lifetime, and still larger numbers during the centuries of subsequent history. They were humble in certain respects, yet they were also confident of a great religious mission. Two of the nine, Mahavira and Buddha, were men so strong-minded and self-reliant that, according to the records, they displayed no need of any divine help, though they both taught the inexorable cosmic law of Karma. They are not reported as having possessed any consciousness of a supreme personal deity. Yet they have been strangely deified by their followers. Indeed, they themselves have been worshipped, even with multitudinous idols.
All of the nine founders of religion, with the exception of Jesus Christ, are reported in their respective sacred scriptures as having passed through a preliminary period of uncertainty, or of searching for religious light. Confucius, late in life, confessed his own sense of shortcomings and his desire for further improvement in knowledge and character. All the founders of the non-Christian religions evinced inconsistencies in their personal character; some of them altered their practical policies under change of circumstances.
Jesus Christ alone is reported as having had a consistent God consciousness, a consistent character himself, and a consistent program for his religion. The most remarkable and valuable aspect of the personality of Jesus Christ is the comprehensiveness and universal availability of his character, as well as its own loftiness, consistency, and sinlessness.
Robert Hume, The World’s Living Religions (New York, NY: Charles Scribner’s Sons, 1959), 285-286.
Jesus did say He was God.
His character and actions proved it.
BUT, I also have a confirmation by the living God through the miraculous intervention and witness of the Holy Spirit that the Bible is the Inspired Word of God, making my best inference more than that… making it a certitude that no other worldview offers their adherents.
The study of God and delight in knowing God requires a mode of understanding that transcends simply empirical data gathering, logical deduction, or the dutiful organization of scriptural or traditional texts into a coherent sequence. The Christian study of God intrinsically involves a mode of knowing from the heart that hopes to make the knower “wise unto salvation” (2 Tim. 3:15, KJV, i.e., a knowing grounded in the “sacred writings which have power to make you wise and lead you to salvation,” NEB), to save the soul, to teach the sinner all that is needed to attain saving knowledge of God (Clement of Alex., Who Is the Rich Man That Shall Be Saved? pp. 591-604; Catherine of Siena, Prayers 7, pp. 58-61; Baxter, PW II, pp. 23-25; Wesley, WJW VIII, pp. 20 ff., 290 ff.).
Faith’s knowing is distinguishable from objective, testable, scientific knowledge, although not necessarily inimical to it. It is a form of knowing that embraces the practical question of how we choose to live in the presence of this Source and End of all (Clement of Alex., Exhort. to the Heathen IX, ANF II, pp. 195-97; Teresa of Avila, CWST, III, pp. 219-22; Calvin, Inst. 1.11-13).
- Thomas C. Oden, Systematic Theology, Volume One: The Living God (Peabody, MS: Hendrickson, 2006), 9-10.
The assurance that God has spoken to them directly through his holy Scriptures gave the Reformers their unique boldness. The formation of that truth theologically was the fundamentally new element in the Reformation. The Reformation battle cry was sola Scriptura, “Scripture alone.” But sola Scriptura meant more to the Reformers than that God has revealed himself in the propositions of the Bible. The new element was not that the Bible, being given by God, speaks with God’s authority. The Roman Church held to that as well as the Reformers. The new element, as Packer points out,
- was the belief, borne in upon the Reformers by their own experience of Bible study, that Scripture can and does interpret itself to the faithful from within—Scripture is its own interpreter, Scriptura sui ipsius interpres, as Luther puts it—so that not only does it not need Popes or Councils to tell us, as from God, what it means; it can actually challenge Papal and conciliar pronouncements, convince them of being ungodly and untrue, and require the faithful to part company with them. . . . As Scripture was the only source from which sinners might gain true knowledge of God and godliness, so Scripture was the only judge of what the church had in each age ventured to say in her Lord’s name.
In Luther’s time the Roman Church had weakened the authority of the Bible by exalting human traditions to the stature of Scripture and by insisting that the teaching of the Bible could be communicated to Christian people only through the mediation of popes, councils and priests. The Reformers restored biblical authority by holding that the living God speaks to his people directly and authoritatively through its pages.
- James Montgomery Boice, Foundations of the Christian Faith: A Comprehensive and Readable Theology (Downers Grove, IL: InterVasity Press, 1986), 48-49.
William Lane Craig and Kevin Scharp discuss the validity of reasons given for God’s existence at The Veritas Forum: “Is There Evidence For God?” at Ohio State University, 2016. Find this and many other talks at http://www.veritas.org/talks.
In a recent online conversation someone just assumed the knowability of science and the universe without knowledge of the history behind such an assumption. After posting the statement and my quick response, I will include other longer excerpts from a few sources both explaining this a bit more and defending the challenges to these assumptions, such as “this makes ‘science’ too easy.”
Sean said this:
➤ What do you mean justify it? How do I justify that we assume nature is uniform? Because that’s how it has been so far, and it shows no signs of changing.
A great response would have been that he is ASSUMING arguments from theism in this regard:
Indeed, there are certain philosophical presuppositions that must be assumed in order for science to be considered an effective, worthy endeavor:
✧ The external world is real and knowable.
✧ Nature itself is not divine. It is an object worthy of study, not worship.
✧ The universe is orderly. There is uniformity in nature that allows us to observe past phenomena and to understand and predict future occurrences.
✧ Our minds and senses are capable of accurately observing and understanding the world.
✧ Language and mathematics can accurately describe the external world that we observe.
(Via Explore God)
The atheist or Eastern worldview could not have advanced science under their worldviews auspices… and these assumptions from the Judeo-Christian faith are what made scientific advancement flourish so well in the West.
NOT TO MENTION that the falsely defined attributes of Quantum Mechanics to undermine logic are shown false in that we can know many things not only in logic but also in science… thanks to healthy presuppositions.
And in another article by Explore God, we have this [again] short summation that is explained further below it:
Modern science depends on some key assumptions derived from Christianity:
- Belief in the rationality of the universe. Scientists believed the universe was orderly and uniform because it was created by a God who was rational and ordered.
- Belief that mankind was created in the image of God. Since God is rational, man is rational and able to reason. Since man exists in an orderly universe, he is able to trust his senses, employ his reason, and understand the world.
Science begins with the conviction that the universe is knowable, that it is ordered, that sensory perceptions can be trusted, and that reason and rationality correspond to reality.
Here are the promised ~ longer ~ explanations to the above and how such assumptions were the foundations of Christian theology and it’s influence of the scientific revolution [this is also related to the myth behind “Islam’s Golden Age“]. The first study is by Dr. Henry Schaefer, who is [past?] Professor of Chemistry at the University of Georgia…
- and a prolific scholar with over 750 scientific publications to his credit. In this lecture, presented at the University of California at Santa Barbara, Schaefer confronts the assertion that one cannot believe in God and be a credible scientist. He starts by showing that the theistic worldview of Bacon, Kepler, Pascal, Boyle, Newton, Faraday and Maxwell was instrumental in the rise of modern science. He goes on to name many modern scientists and Nobel prize winners, including Charles Coulson, John Suppe, Charles Townes, Arther Schawlow, Alan Sandage, Donald Page, R. David Cole and Francis Collins, whose religious faith is an integral part of who they are as scientists. The video concludes with an exclusive interview with Dr. Schaefer where he discusses why a Christian worldview is more compatible with the findings of modern cosmology than a purely naturalistic and materialistic worldview. (www.arn.org)
- J.P. Moreland and William Lane Criag, Philosophical Foundations for a Christian Worldview (Downers Grove, IL: IVP Academic, 2003), 346-350.
Scientism, expressed in the quotation by Rescher at the beginning of the chapter, is the view that science is the very paradigm of truth and rationality. If something does not square with currently well-established scientific beliefs, if it is not within the domain of entities appropriate for scientific investigation, or if it is not amenable to scientific methodology, then it is not true or rational. Ev erything outside of science is a matter of mere belief and subjective opinion, of which rational assessment is impossible. Science, exclusively and ideally, is our model of intellectual excellence.
Actually, there are two forms of scientism: strong scientism and weak scientism. Strong scientism is the view that some proposition or theory is true and/or rational to believe if and only if it is a scientific proposition or theory; that is, if and only if it is a well-established scientific proposition or theory that, in turn, depends on its having been successfully formed, tested and used according to appropriate scientific methodology. There are no truths apart from scientific truths, and even if there were, there would be no reason whatever to believe them.
Advocates of weak scientism allow for the existence of truths apart from science and are even willing to grant that they can have some minimal, positive rationality status without the support of science. But advocates of weak scientism still hold that science is the most valuable, most serious and most authoritative sector of human learning. Every other intellectual activity is inferior to science. Further, there are virtually no limits to science. There is no field into which scientific research cannot shed light. To the degree that some issue or belief outside science can be given scientific support or can be reduced to science, to that degree the issue or belief becomes rationally acceptable. Thus we have an intellectual and perhaps even a moral obligation to try to use science to solve problems in other fields that, heretofore, have been untouched by scientific methodology. For example, we should try to solve problems about the mind by the methods of neurophysiology and computer science.
Note that advocates of weak scientism are not merely claiming that, for example, belief that the universe had a beginning, supported by good philosophical and theological arguments, gains extra support if that belief also has good scientific arguments for it. This claim is relatively uncontroversial because, usually, if some belief has a few good supporting arguments and later gains more good supporting arguments, then this will increase the rationality of the belief in question. But this is not what weak scientism implies, because this point cuts both ways. For it will equally be the case that good philosophical and theological arguments for a beginning of the universe will increase the rationality of such a belief initially supported only by scientific arguments. Advocates of weak scientism are claiming that fields outside science gain if they are given scientific support and not vice versa.
If either strong or weak scientism is true, this would have drastic implications for the integration of science and theology. If strong scientism is true, then theology is not a cognitive enterprise at all and there is no such thing as theological knowledge. If weak scientism is true, then the conversation between theology and science will be a monologue with theology listening to science and waiting for science to give it support. For thinking Christians, either of these alternatives is unacceptable. What, then, should we say about scientism?
Note first that strong scientism is self-refuting (see chap. 2 for a treatment of self-refutation). Strong scientism is not itself a proposition of science, but a second-order proposition of philosophy about science to the effect that only scientific propositions are true and/or rational to believe. And strong scientism is itself offered as a true, rationally justified position to believe. Now, propositions that are self-refuting (e.g., There are no truths) are not such that they just happen to be false but could have been true. Self-refuting propositions are necessarily false, that is, it is not possible for them to be true. What this means is that, among other things, no amount of scientific progress in the future will have the slightest effect on making strong scientism more acceptable.
There are two more problems that count equally against strong and weak scientism. First, scientism (in both forms) does not adequately allow for the task of stating and defending the necessary presuppositions for science itself to be practiced (assuming scientific realism). Thus scientism shows itself to be a foe and not a friend of science.
Science cannot be practiced in thin air. In fact, science itself presupposes a number of substantive philosophical theses which must be assumed if science is even going to get off the runway. Now each of these assumptions has been challenged, and the task of stating and defending these assumptions is one of the tasks of philosophy. The conclusions of science cannot be more certain than the presuppositions it rests on and uses to reach those conclusions.
Strong scientism rules out these presuppositions altogether because neither the presuppositions themselves nor their defense are scientific matters. Weak scientism misconstrues their strength in its view that scientific propositions have greater epistemic authority than those of other fields like philosophy. This would mean that the conclusions of science are more certain than the philosophical presuppositions used to justify and reach those conclusions, and that is absurd. In this regard, the following statement by John Kekes strikes at the heart of weak scientism:
A successful argument for science being the paradigm of rationality must be based on the demonstration that the presuppositions of science are preferable to other presuppositions. That demonstration requires showing that science, relying on these presuppositions, is better at solving some problems and achieving some ideals than its competitors. But showing that cannot be the task of science. It is, in fact, one task of philosophy. Thus the enterprise of justifying the presuppositions of science by showing that with their help science is the best way of solving certain problems and achieving some ideals is a necessary precondition of the justification of science. Hence philosophy, and not science, is a stronger candidate for being the very paradigm of rationality.
Here is a list of some of the philosophical presuppositions of science: (1) the existence of a theory-independent, external world; (2) the orderly nature of the external world; (3) the knowability of the external world; (4) the existence of truth; (5) the laws of logic; (6) the reliability of our cognitive and sensory faculties to serve as truth gatherers and as a source of justified beliefs in our intellectual environment; (7) the adequacy of language to describe the world; (8) the existence of values used in science (e.g., “test theories fairly and report test results honestly”); (9) the uniformity of nature and induction; (10) the existence of numbers.
Most of these assumptions are easy to understand and, in any case, are discussed in more detail in other parts of this book. It may be helpful, however, to say a word about (9) and (10). Regarding (9), scientists make inductive inferences from past or examined cases of some phenomenon (e.g., “All observed emeralds are green”) to all cases, examined and unexamined, past and future, of that phenomenon (e.g., “All emeralds whatever are green”). The problem of induction is the problem of justifying such inferences. It is usually associated with David Hume. Here is his statement of it:
It is impossible, therefore, that any arguments from experience can prove this resemblance of the past to the future, since all these arguments are founded on the supposition of that resemblance. Let the course of things be allowed hitherto ever so regular, that alone, without some new argument or inference, proves not that for the future it will continue so. In vain do you pretend to have learned the nature of bodies from your past experience. Their secret nature, and consequently, all their effects and influence, may change without any change in their sensible qualities. This happens sometimes, and with regard to some objects. Why may it not happen always, and with regard to all objects? What logic, what process of argument secures you against this supposition? My practice, you say, refutes my doubts. But you mistake the purport of my question. As an agent, I am quite satisfied in the point; but as a philosopher who has some share of curiosity, I will not say skepticism, I want to learn the foundation of this inference.
We cannot look here at various attempts to solve the problem of induction except to note that inductive inferences assume what has been called the uniformity of nature: The future will resemble the past. And the uniformity of nature principle is one of the philosophical assumptions of science.
Regarding (10) (the existence of numbers), in general, if we accept as true a proposition like The ball on the table is red, we thereby are committed to the existence of certain things, e.g., a specific ball and the property of being red. Now science uses mathematical language much of the time and such usage seems to presuppose that mathematical language is true. This, in turn, seems to presuppose the existence of mathematical objects (e.g., numbers) that are truly described by those propositions. For example, the proposition Two is an even number seems to commit us to the existence of an entity, the number two (whatever our analysis of numbers turns out to be), which has the property of being even. The same theory of truth used outside of mathematics (the correspondence theory) applies within mathematics as well. Now the debate about the existence and nature of numbers is a philosophical one, and thus stating the debate and defending the existence of numbers is another philosophical task presuppositional to science.
There is a second problem that counts equally against strong and weak scientism: the existence of true and rationally justified beliefs outside of science. The simple fact is that true, rationally justified beliefs exist in a host of fields outside of science. Many of the issues in this book fall in that category. Strong scientism does not allow for this fact and therefore should be rejected as an inadequate account of our intellectual enterprise.
Moreover, some propositions believed outside science (e.g., Red is a color, Torturing babies for fun is wrong, I am now thinking about science) are better justified than some believed within science (e.g., Evolution takes place through a series of very small steps). It is not hard to believe that many of our currently held scientific beliefs will and should be revised or abandoned in one hundred years, but it would be hard to see how the same could be said of the extrascientific propositions just cited. Weak scientism does not account for this fact. In fact, weak scientism, in its attempt to reduce all issues to scientific ones, often has a distorting effect on an intellectual issue. Arguably, this is the case in current attempts to make the existence and nature of mind a scientific problem.
In sum, scientism in both forms is inadequate. There are domains of knowledge outside and independent of science, and while we have not shown this here, theology is one of those domains. How, then, should the domains of science and theology be integrated? To this question we now turn.
 John Kekes, Tic Nature of Philosophy (Totowa, N.J.: Rowman & Littlefield, 1980), p. 158.
 David Hume, An Inquiry Concerning Human Understanding (1748; Indianapolis: Bobbs-Merrill, 1965), pp. 51-52 (section 4.2 in the original).
This example comes from Lambert Dolphin’s online library and is an article entitled, “Christianity and the Birth of Science,” by Michael Bumbulis, Ph.D. The actual article is much larger, but this is a great example of the assumptions assumed by the scientific revolution:
a. A belief in an “only God.” This belief had two major implications. Only a lofty and vigorous monotheism could instill a sense that there existed a being so powerful that He created ALL there is to create. Pagan gods were too often seen as PART of nature. The birth of science needed a God bigger than that. Secondly, this God was a personal God with a will. Just as He willed certain moral laws, He could be perceived as willing laws of nature. In fact, this type of assumption/perspective actually turned into an apologetic argument, where theologians and scientists would argue the laws of nature implied a Lawgiver. Whether or not the argument if valid is irrelevant. I’m simply highlighting how the medieval mind would easily see it from the opposite angle – a Lawgiver implied laws in creation. Pagan gods were simply not seen as Lawgivers.
b. A belief in a rational God. This belief has a major implication. A rational God would create a rational creation, a creation that would turn out to be ultimately intelligible. Thus, all one had to do was uncover what was there waiting to be uncovered. One didn’t have to worry that such searching would be in vain. No one worried about a deceiving god. Or a creation that was ultimately an illusion.
c. A belief that the Universe was created ex nihilo. This belief had several major implications.
i. If the universe was created, it is not eternal. Thus, it was also not necessary. Since it need not exist, there must be a reason why it exists. Furthermore, since it could have existed in another form, there must be reasons why it existed in the form that it does. A contingent universe arouses curiosity. A necessary universe does not.
If a Christian is curious about Creation and God’s reasons for creating what He created, the obvious place to start is by studying Genesis. Whether or not one interprets Genesis as metaphor, myth, or history, one big truth arises from this account – ALL is creation. That is, the earth and the bird are every bit creation as the stars and the sun. It’s this type of insight which enabled folks like Buridan (see below) to describe heavenly motions in terms of terrestial motions. It’s hard for us modern folks to appreciate how radical it was to describe the movement of the heavens as being like a man jumping or a smith’s wheel turning. But this was a crucial step. And it was a crucial step that helped to get around Aristotle’s philosophy.
ii. It is true that the Bible doesn’t clearly distinguish between the natural and the spiritual. But some type of distinction is assumed, otherwise, the miraculous would be meaningless. The distinction the Bible makes is between the Creation and the transcendent Creator. And this is a distinction which was very important to the birth of modern science. Pagans made no such distinction. A tree would never be studied because a tree was a divine representation! And Eastern religions could care less about the tree, as it was either an illusion or a distraction. But in Christianity, the tree was desacralized. Thus, it could be studied. And since it was made by a rational Creator, a Creator who instructed us to “subdue the earth,” the impetus was there to study the tree. Why? Because it didn’t necessarily exist. It was made and thus need not exist. Thus, to understand the tree, one couldn’t deduce its existence from first principles, one had to actually “take it apart” and figure out how it worked. And since God was rational, it was thought that the tree would ultimately be intelligible.
This distinction between Creation and God was essential to science. For it is this very distinction that is behind what we now call the “natural” and the “spiritual” (anyone who can see this relationship will clearly see how science is indebted to Christianity). That is, if you simply remove God from the picture, Creation becomes the Natural. And God is over there in the “Spiritual.” But this distinction was not commonly found among the worlds religions. Their views were inherently monistic and pantheistic. As Francis Bacon would write:
“For as all works do shew forth the power and skill of the workman, and not his image; so it is of the works of God; which do shew the omnipotency and wisdom of the maker, but not his image; and therefore therein the heathen opinion differeth from sacred truth; for they supposed the world to be the image of God, and man to be an extract or compendious image of the world.” Bacon would add that this pantheistic view resulted in “the greatest arrest and prejudice of further discovery.”
iii. Another simple implication is that a creation implies an act of creating. This would be an important point of speculation for medieval philosophers, and their speculations would turn out to be important in the birth of modern science.
d. If you are going to think God’s thoughts after Him (as Kepler said), you’d better have reasons for believing this could be done. Part of this reason stemmed from the belief in a rational God. But also important was the belief that man was created in the image of God. This belief enabled folks to trust their own reason, as their ability to reason was not only viewed as a gift from God, but it was also a way in which humankind reflected God. Furthermore, the Incarnation was also probably relevant. For if God became man, then maybe the chasm between Man and God wasn’t so huge. So maybe it wasn’t so absurd to think God’s thoughts after Him. After all, a Muslim would never dare to “think God’s thoughts after Him,” as God was viewed to be totally different from humankind.
e. Almost all cultures throughout history have had a cyclical cosmology. This makes sense. We live on a spinning globe which is in turn spinning around the sun, and this produces natural cycles on earth. And its these cycles that led to a cyclical cosmology (just as appearances also led to Geocentrism). But this cyclical view is not fertile ground for science. Science entails the notion of progress, a belief that we can progress towards a state where we understand nature. The Christians inherited from the Jews a sense that was most “unnatural,” a sense that stemmed from revelation – cosmology is linear. That is, God created and works through history. For example, His delivery of the Israelites from Egypt would never happen again, so it must be retold. The Christians inherited this spirit. Their history became as follows: Creation – the Fall – the coming of Messiah- the death of Messiah – the birth of the Church – the return of Messiah. It was a linear view where history was progressing towards a goal. This linear thinking was important to science. Why? Intellectuals from cyclical world views tend to think “there’s nothing new.” Instead of looking for something new, they look to the wisdom of ancients who represent a Golden Age. But the Christian could say, “Hey, maybe the ancients didn’t know everything. Maybe there is something new to be learned, something that has NEVER been known before.” And to find this new material, they need look no further than Creation, for the Author of the Bible (who shows his intentions in linear fashion) is also the Author of Nature.
To see the importance of linear thinking, consider how cyclical thinking stunted the birth of science in Greece. Let’s consider one of the greatest Greek philosophers, Aristotle. Aristotle attempted to explain the world in typical Greek fashion. Aristotle postulated a law (in “On the Heavens”) which stated that the rate of at which falling bodies speed toward the center of the earth, or its surface for that matter, was determined by their weight. Aristotle said that if two bodies were dropped from the same height, the one with twice the weight as the other would reach the ground twice as fast as the lighter one. This law was simply accepted. And how odd this is! Any construction worker would have observed that this was not true. Anyone could have tested Aristotle’s claim with a very simple experiment -climb a house and drop two objects of differing weight. But no Greek ever seemed curious enough to simply test this claim! Why was this? Why were they so blind to such basic science?
Well, we have to understand Greek cosmology. For them, the universe existed as an eternal cycle of birth-life-death-rebirth. This cyclical view of nature prevented the birth of science. For one thing, the notion of an eternal universe went hand-in-hand with the notion of a necessary universe. Aristotelian physics was simply taken to be necessarily true and known through introspection. It seems intuitively obvious that heavier objects would fall faster than lighter objects. But the Greek mind never thought to test it. And what a simple test it is! Furthermore, the cyclical view of nature eliminates the perspective of progress. And without the belief in progress, there is no need to look further once you think you have it all figured out. Aristotle endorsed, in a manner-of-fact way, the idea of eternal cycles. One way he did this was to make reference to cultural history. He explicitly stated that inventions familiar to his contemporaries had been invented in innumerable times before. But he did add that the comfort provided by the technical brand of those inventions available in his time represented the highest level they are capable of providing. This attitude also hindered science. If reality exists as a series of eternal cycles, the tendency is to think either one is at the bottom, and a hopeless, inward perspective develops, or one is at the top (as Aristotle thought), and complacency develops. Greek success with mathematics, coupled to their cosmogony, led them to think they could deduce reality and questioning those deductions by silly experiments was unthought of.
Unfortunately for Christendom, Greek philosophy was merged with Christian theology. And this, more than anything else, is what caused the birth of modern science to be delayed. The break with Aristotle stemmed from Christian theologians who questioned Aristotle’s self- evident truth of the eternal universe. Their theology taught otherwise, that the universe was created ex nihilo. This teaching was formally and solemnly declared in 1214 as the Fourth Lateran Council (although is was debated a long time prior). The declaration essentially stated the truth of our finite creation, but said we could only know this from revelation. This declaration freed Christian thinkers as they began to reinterpret the world simply by assuming as fact the temporality and contingency of the universe.
[I often think Christians fail to realize that Big Bang cosmology represents a very powerful confirmation of their Christian faith. Every world view (including atheism) other than that shaped by Judaism and Christianity has proclaimed the Universe is eternal. In the thirteenth and fourteenth century, Christian philosophers took the bold step in denying that matter and time was eternal, something taught by all the great Pagan and Muslim philosophers. Yet they acknowledged that their denial could not be proven true, that it stemmed solely from their faith. And modern science has now corroborated their position!]
f. Finally, the Christian religion did indeed place emphasis on moral behavior and a concern for Truth. Both of these are important to science. Science is, after all, an attempt to uncover the Truth about the world. Science is committed to the notion of objective truth, truth that exists apart from individual belief. Since Christianity placed emphasis on this type of truth (in contrast to many forms of paganism), this religious attitude could easily be extended to the physical world. As for moral behavior, science depends on truthful reporting and honest experiments.
In addition to all these consensus assumptions, there is one more relevant point. Not only did the Bible provide a consensus on some basic assumptions about the world, assumptions important for the birth of science, but the very perspective about the book was important. God was viewed as the Author of the Book and the Book spoke of Truth. But for these Christians, God was also the Author of Nature. Yet, Nature was simply another book written by God in another code. The early scientists often used the metaphor about the *book* of nature. Seeing Nature as a *book* meant there were intelligible truths that could be uncovered with study. This whole attitude was already placed inside these men by their Christian religion’s attitude toward the Bible. For them, Nature wasn’t an illusion, Nature wasn’t evil, Nature wasn’t the playground of a myriad of gods or fairies, Nature wasn’t simply “matter and space.” Nature was a Book! And it was a book with containing new material from the Author of the Good Book. So uncovering new truths, uncovering God’s thoughts, was actually a religious endeavor!
Many of the founders of modern science were in fact amateur theologians. And their theology constituted important background belief for their endeavors. Let us consider two examples, Kepler and Pasteur.
Arno Penzias (1978 winner of the Nobel Prize in physics and co-discoverer of the cosmic background radiation) makes a very interesting point concerning Johannes Kepler. Speaking about the scientific goal to find the simplest answer possible (a philosophical principle which of course stems from a Christian theologian -see below), Penzias says:
“That really goes back to the triumph, not of Copernicus, but really the triumph of Kepler. That’s because, after all, the notion of epicycles and so forth goes back to days when scientists were swapping opinions. All this went along until we had a true believer and this was Kepler. Kepler, after all, was the Old Testament Christian. Right? He really believed in God the Lawgiver. And so he demanded that the same God who spoke in single words and created the universe is not going to have a universe with 35 epicycles in it. And he said there’s got to be something simpler and more powerful. Now he was lucky or maybe there was something deeper, but Kepler’s faith was rewarded with his laws of nature. And so from that day on, it’s been an awful struggle, but over long centuries, we find that very simple laws of nature actually do apply. And so that expectation is still with scientists. And it comes essentially from Kepler, and Kepler got it out of his belief in the Bible, as far as I can tell. This passionate belief turned out to be right. And he gave us his laws of motion, the first real laws of nature we ever had. And so nature turned out to redeem the expectations he had based on his faith. And scientists have adopted Kepler’s faith, without the cause.”
The other example concerns Louis Pasteur, a devout Christian who nailed down the germ theory. In this case, we can see the clear contribution of his Christian theology. Pasteur lived in a time when belief in spontaneous generation still persisted. Many biologists in his day believed microbes could spontaneously appear from chemicals and this was thought to be the cause of illness. This disagreed with Pasteur’s religious beliefs and theological beliefs involving Creation, so he set out to prove it false. And he succeeded with some clever experiments that are still taught in modern biology texts. Since Pasteur proved that microbes didn’t spontaneously appear from previous chemical states, he argued that illness must be caused by the transfer of microbes from one person the the next. Pasteur’s views and work influenced another Christian scientist/physician at the time, Joseph Lister, who then developed antiseptic surgery. So like it or not, the germ theory and modern surgery owe a great deal to the theological motivations that led to the rejection of spontaneous generation.
- David S. Dockery and Gregory Alan Thornbury, eds., Shaping a Christian Worldview: The Foundation of Christian Higher Education (Nashville, TN: B&H Academic, 2002), 131, 137-138.
…If science is the modern way to knowledge, let us review how science works. Science begins with the assumption that the universe is knowable, regular, predictable, and uniform. This is an assumption that cannot be confirmed by the scientific method. If the universe were capricious, the scientific way of knowing would not work. A traditional view of science is that scientists go about their business in an objective, empirical, and rational manner.’° The view was proposed by Francis Bacon (1561-1626) in Novum Organum (1620)…
When one considers the history of modern science and its contributions to knowledge, one sees that there were many areas of the ancient world that could have been home to our modern way of knowing. The ancient Greeks provided many concepts that are important to our modern way of knowing: observation (Aristotle), theory (Plato), mathematics (Pythagoras), astronomy (Ptolemy), and technology (Archimedes). The ancient Chinese made great discoveries: gunpowder, the compass, papermaking, the rocket, silk production, and accurate astronomy records. Yet neither culture was where modern science developed. Why? Science begins with the assumption that the universe is knowable, regular, predictable, and uniform. To the ancient Greeks, the capricious behavior of gods and goddesses made nature unpredictable. The ancient Chinese were never convinced that humans could understand the divine code that rules nature. Modern science developed in a culture that had a window that saw the universe as knowable, regular, predictable, and uniform. The Christian faith provided such a window.
The Christian belief in a Creator provided the basis for the assumption that the universe was really there and had value. Such an idea would be antithetical to a worldview such as Buddhism. The Christian faith provided the basis for the assumption that nature could be studied since it was a creation of God, not a god itself who might retaliate against too much probing or curiosity. The Christian view of God as a moral lawgiver also encouraged them to look for natural laws. The Christian faith in an eternal and omnipresent God led to the assumption that any natural laws would be uniform throughout the universe. Thus, the Christian faith had provided a window that saw the universe as knowable, regular, predictable, and uniform.
Experimental science was encouraged by the belief in creation ex nihilo. The concept of creation ex nihilo meant that God was not constrained by preexisting matter since he created the universe out of nothing. Thus, rational deduction will not provide the details of the universe; one must actually do the observations. Christian belief in the Fall of mankind in the garden of Eden encouraged Christian scientists to develop technology to help alleviate the destructive effects of the Fall. To the Christian, the faith in a Creator God presented nature as another avenue for discovering information about God. As Francis Bacon stated in 1605:
Our saviour saith, “You err, not knowing the scriptures, nor the power of God”; laying before us two books or volumes to study, if we will be secured from error; first the scriptures, revealing the will of God, and then the creatures expressing the power; whereof the latter is a key unto the former: not only opening our understanding to conceive the true sense of the scriptures, by the general notions of reason and rules of speech; but chiefly opening our belief, in drawing us into a due meditation of the omnipotency of God, which is chiefly signed and engraven upon his works.
Thus, faith encouraged the study of nature.
- Bradley Monton, Seeking God in Science: An Atheist Defends Intelligent Design, (Peterborough, Ontario [Canada]: Broadview Press, 2009), 62-64.
FOLLOWING SUPERNATURALISM MAKES THE SCIENTIST’S TASK TOO EASY
Here’s the first of Pennock’s arguments against methodological naturalism that I’ll consider:
allowing appeal to supernatural powers in science would make the scientist’s task too easy, because one would always be able to call upon the gods for quick theoretical assistance…. Indeed, all empirical investigation beyond the purely descriptive could cease, for scientists would have a ready-made answer for everything.
This argument strikes me as unfair. Consider a particular empirical phenomenon, like a chemical reaction, and imagine that scientists are trying to figure out why the reaction happened. Pennock would say that scientists who allow appeal to supernatural powers would have a ready-made answer: God did it. While it may be that that’s the only true explanation that can be given, a good scientist-including a good theistic scientist—would wonder whether there’s more to be said. Even if God were ultimately the cause of the reaction, one would still wonder if the proximate cause is a result of the chemicals that went into the reaction, and a good scientist—even a good theistic scientist—would investigate whether such a naturalistic account could be given.
To drive the point home, an analogy might be helpful. With the advent of quantum mechanics, scientists have become comfortable with indeterministic events. For example, when asked why a particular radioactive atom decayed at the exact time that it did, most physicists would say that there’s no reason it decayed at that particular time; it was just an indeterministic event!’ One could imagine an opponent of indeterminism giving an argument that’s analogous to Pennock’s:
allowing appeal to indeterministic processes in science would make the scientist’s task too easy, because one would always be able to call upon chance for quick theoretical assistance…. Indeed, all empirical investigation beyond the purely descriptive could cease, for scientists would have a ready-made answer for everything.
It is certainly possible that, for every event that happens, scientists could simply say “that’s the result of an indeterministic chancy process; there’s no further explanation for why the event happened that way.” But this would clearly be doing bad science: just because the option of appealing to indeterminism is there, it doesn’t follow that the option should always be used. The same holds for the option of appealing to supernatural powers.
As further evidence against Pennock, it’s worth pointing out that prominent scientists in the past have appealed to supernatural powers, without using them as a ready-made answer for everything. Newton is a good example of this—he is a devout theist, in addition to being a great scientist, and he thinks that God sometimes intervenes in the world. Pennock falsely implies that this is not the case:
God may have underwritten the active principles that govern the world described in [Newton’s] Principia and the Opticks, but He did not interrupt any of the equations or regularities therein. Johnson and other creationists who want to dismiss methodological naturalism would do well to consult Newton’s own rules of reasoning….
But in fact, Newton does not endorse methodological naturalism. In his Opticks, Newton claims that God sometimes intervenes in the world. Specifically, Newton thinks that, according to his laws of motion, the orbits of planets in our solar system are not stable over long periods of time, and his solution to this problem is to postulate that God occasionally adjusts the motions of the planets so as to ensure the continued stability of their orbits. Here’s a relevant passage from Newton. (It’s not completely obvious that Newton is saying that God will intervene but my interpretation is the standard one.)
God in the Beginning form’d Matter in solid, massy, hard, impenetrable, moveable Particles … it became him who created them to set them in order. And if he did so, it’s unphilosophical to seek for any other Origin of the World, or to pretend that it might arise out of a Chaos by the mere Laws of Nature; though being once form’d, it may continue by those Laws for many Ages. For while Comets move in very excentrick Orbs in all manner of Positions, blind Fate could never make all the Planets move one and the same way in Orbs concentrick, some inconsiderable Irregularities excepted, which may have risen from the mutual Actions of Comets and Planets upon one another, and which will be apt to increase, till this System wants a Reformation…. [God is] able by his Will to move the Bodies within his boundless uniform Sensorium, and thereby to form and reform the Parts of the Universe….
A scientist who writes this way does not sound like a scientist who is following methodological naturalism.
It’s worth noting that some contemporaries of Newton took issue with his view of God occasionally intervening in the universe. For example, Leibniz writes:
Sir Isaac Newton and his followers also have a very odd opinion concerning the work of God. According to them, God Almighty needs to wind up his watch from time to time; otherwise it would cease to move. He had not, it seems, sufficient foresight to make it a perpetual motion.”
Note, though, that Leibniz also thought that God intervened in the world:
I hold that when God works miracles, he does not do it in order to supply the wants of nature, but those of grace.
Later investigation revealed that in fact planetary orbits are more stable than Newton thought, so Newton’s appeal to supernatural powers wasn’t needed. But the key point is that Newton is willing to appeal to supernatural powers, without using the appeal to supernatural powers as a ready-made answer for everything.
Pennock says that “Without the binding assumption of uninterruptible natural law there would be absolute chaos in the scientific worldview.” Newton’s own approach to physics provides a good counterexample to this—Newton is a leading contributor to the scientific worldview, and yet he does not bind himself by the assumption of uninterruptible natural law.
“One of the things about quantum mechanics is not only can nothing become something, nothing always becomes something,” says Dr. Krauss. “Nothing is unstable. Nothing will always produce something in quantum mechanics.”
Commenting on Krauss’ central claim that particles emerging from the quantum vacuum are like creation out of nothing, Dr. Albert writes:
But that’s just not right. Relativistic-quantum-field-theoretical vacuum states — no less than giraffes or refrigerators or solar systems — are particular arrangements of elementary physical stuff. The true relativistic-quantum-field-theoretical equivalent to there not being any physical stuff at all isn’t this or that particular arrangement of the fields — what it is (obviously, and ineluctably, and on the contrary) is the simple absence of the fields! The fact that some arrangements of fields happen to correspond to the existence of particles and some don’t is not a whit more mysterious than the fact that some of the possible arrangements of my fingers happen to correspond to the existence of a fist and some don’t. And the fact that particles can pop in and out of existence, over time, as those fields rearrange themselves, is not a whit more mysterious than the fact that fists can pop in and out of existence, over time, as my fingers rearrange themselves. And none of these poppings — if you look at them aright — amount to anything even remotely in the neighborhood of a creation from nothing (emphasis in the original).
A quantum vacuum, on the other hand, is something—it consists of fields of fluctuating energy from which particles appear to pop in and out of existence. Whether these particles are uncaused, or are caused but are merely unpredictable to us, is unknown. There are ten different models of the quantum level [the most accepted of those is the Copenhagen interpretation], and no one knows which is correct. What we do know is that, whatever is happening there, it is not creation out of nothing. Moreover, the vacuum itself had a beginning and therefore needs a cause.
This is a couple page excerpt from Dr. John Polkinghorne’s chapter entitled, “God and Physics”:
- William Lane Craig and Chad Meister, God Is Great, God Is Good: Why Believing in God Is Reasonable and Responsible (Downers Grove, IL: IVP, 2009), 74-77.
GOD, EVOLUTION AND QUANTUM THEORY
The potentiality present in the laws of nature has been turned into actuality in the course of the 13.7 billion years of cosmic history by a variety of evolutionary processes. While the biological evolution of life on earth is the most familiar of these scenarios, evolutionary process has also been of great significance for the physical structure of the universe. In the course of the first billion years of cosmic history, the initial almost uniform ball of matter-energy turned into a world that became grainy and lumpy with stars and galaxies. Where there had been a little more matter than average, there was an additional gravitational attraction, which then drew in further matter in a kind of snowballing process. In this way the initial small inhomogeneities were enhanced to produce ultimately a starry universe.
The essence of any evolutionary process is an interplay between contingent variations (in this case, small fluctuations of matter density in the early universe) and lawful regularity (in this case, the force of gravity). A slogan way of expressing this is to talk about chance and necessity. It is important to recognize that in this phrase “chance” is by no means a sign of meaninglessness but stands for the contingent particularity of what actually happens. Even in the course of 13.7 billion years, only a tiny fraction of what could have happened has actually taken place. The formation of stars and galaxies illustrates the general scientific insight that regimes in which true novelty emerges are always “at the edge of chaos,” where order and openness, chance and necessity are interwoven. Too far on the orderly side of that frontier, and things are too rigid for the emergence of anything really novel to be possible; too far on the haphazard side of the frontier, and no novelty that does emerge will be able to persist.
The theist has no need to be worried by the widespread role of evolutionary process. God is the ordainer of nature, and God acts as much through natural processes as in any other way. Commenting on Charles Darwin’s great discovery of biological evolution, his contemporary Charles Kingsley said that we had been shown that God had not made a ready-made world but had done something cleverer than that, making a world in which creatures “could make themselves.” chance is simply creation’s shuffling exploration of divinely given fertility, by means of which potentiality is made actual. The theist will see the twin roles of chance and necessity as the gifts to creation of both independence and reliability, by a God who is both loving and faithful.
The physicist may well see this interweaving of order and openness reflected in the character of quantum physics and speculate that at the subatomic level this has been an important property in allowing the universe to be biofertile. While quantum physics is only capable of assigning probabilities for a number of possible results of a measurement, the range of these possibilities is also constrained by the actual character of the wave function describing the system. It is certainly not the case that anything might happen. The wave function itself evolves in time according to the Schrodinger equation, which is a deterministic differential equation. According to the widely accepted indeterministic interpretation of quantum theory, it is only when the definite form of the wave function is used to calculate the consequences of a measurement that probabilities enter the theory. Most physicists understand measurement to be the irreversible macroscopic registration of a state of affairs in the subatomic system, and it is not necessarily associated with the direct influence of a conscious observer. In other words, surely quantum processes had actual outcomes over the many billion years of cosmic history in which there were no observers present in the universe.
The interpretation of quantum theory is still a contentious issue, with a variety of incompatible points of view being advocated, but the notion of “observer-created reality” is very much a minority position. At most, “observer-influenced reality” (in laboratory experiments affected by choices of what measurements to make) is as much as should be said.
Quantum theory has also contributed to a growing recognition that nature is deeply relational and that atomism is only part of the picture. Once two quantum entities have interacted with each other, they can retain a power of mutual influence that is not diminished by spatial separation. Acting on one here will have an immediate effect on the other, even if it is now “beyond the moon,” as we conventionally say. Einstein was the first to recognize the possibility of quantum entanglement, but he thought it was “too spooky” to be true. He considered that its prediction must show that there was something wrong with conventional quantum mechanics. However, experiments have abundantly confirmed the phenomenon. The instantaneous character of the influence conveyed does not contradict special relativity, since it turns out that it cannot be used to transmit information faster than the velocity of light. Nature, it seems, rebels against a crass reductionism: even the subatomic world cannot be treated atomistically. The theist who is a trinitarian thinker will not be surprised to learn that created reality is relational.
Finally, physicists can not only peer into the universe’s past but also foresee aspects of its future. The timescales are very long, but in the end the prediction is that it will all end badly. As far as the earth is concerned, in about five billion years the sun will have consumed all its hydrogen fuel. It will then turn into a red giant, burning to a frazzle any life then left on the earth. By then life might well have migrated elsewhere in the galaxy; that, however, would only be a temporary reprieve. Over immensely long timescales, the universe itself will die, most probably by continuing to expand and becoming ever colder and more dilute. Carbon-based life will certainly prove to have been a transient episode in the history of the universe.
Eventual futility lies at the end of science’s “horizontal” story, extrapolating physical process into the distant future. However, theism has a different, “vertical” story to tell, based on the everlasting faithfulness of God. For the religious believer, the last word lies not with death but with God. That is a conviction that goes beyond anything that physics can speak about, either for or against.
FOR FURTHER READING
- Holder, Rodney. God, the Multiverse and Everything. Aldershot, U.K.: Ashgate, 2004.
- Polkinghorne, John. Belief in God in an Age of Science. New Haven: Yale University Press, 1998.
- _________Quantum Theory: A Very Short Introduction. Oxford: Oxford University Press, 2002.
- _________Quantum Physics and Theology. New Haven: Yale University Press, 2007.
- Smolin, Lee. The Trouble with Physics. London: Allen Lane, 2006.
Here as well is an article from my Study Bible:
- Jeremy Royal Howard, “Does the ‘New Physics’ Conflict with Christianity?,” in The Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith, ed. Ted Cabal et al. (Nashville, TN: Holman Bible Publishers, 2007), 1306–1307.
The Bible portrays God as a rational Being who created the world from nothing and rules over it as Sovereign. Logic, order, purpose, natural law—these qualities are etched into the universe as reflections of the will and mind of God. Moreover, God made humans in His own image, which means our minds are equipped to operate according to God’s rationality. Finally, since God is the author of the world and humanity, we are intellectually ready-made to understand truth about God and the world He made.
Some people say quantum mechanics (QM) refutes these beliefs. QM studies the bits of matter that are the size of atoms and smaller. It was long assumed that these micro-objects would follow the physical laws Newton described, but modern research shows that quantum entities behave far differently than the objects of our everyday experience. For example, photons (light) can take the form of particles or waves. However, the problem is that waves and particles are contrary things. Waves cover a wide zone, but particles can only be at one tiny place at a time. Physicists are baffled that photons can do both. Next, tests reveal that in laboratory settings, quantum particles separated by a vast expanse can still affect one another as if they are in direct contact. This is like scratching someone’s back from two thousand miles away. Finally, experiments suggest that quantum entities behave lawlessly, meaning there are no “rules” for their actions.
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.
Scientists have historically taken the appearance of mystery or irrationality in nature as a sign that they do not yet know enough about the object under study. However, following the lead of Niels Bohr’s Copenhagen Interpretation (CI) of QM, many physicists refuse to count their inability to understand or predict quantum action as a sign of ignorance. Rather, they claim QM is basically a finished science that reveals a genuinely lawless and irrational world—a brooding cauldron of chance actions and purposeless conclusions. This fits well with non-Christian concepts of the universe. In fact, Bohr and his colleagues enthusiastically asserted that QM endorses Eastern worldview images. Today, popular science opinion is captive to Bohr’s CI, and thus holds that QM supports New Age or atheistic worldviews.
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.
Third, science’s ability to penetrate the microphysical world is still very rudimentary. This leaves room for exceptionally high degrees of speculation and error. In this light, Christians should join the chorus of noteworthy scientists (like Einstein) who have insisted that QM should not be the basis for worldview assertions. This problem will apparently not be fully alleviated in the future, for scientists acknowledge that the mega-scale facilities and energies required to verify the most important claims of QM will forever lie outside our reach.
Fourth, science would be impossible if this world were not created by a personal, rational Being who designed both physical reality and human beings to reflect His rationality. Any scientific theory that supports non-rational worldviews is self-defeating. After all, the deliberations involved in reaching the conclusion that “this world is fundamentally irrational” have relied on the very rationality whose legitimacy is denied in the conclusion.
Finally, a growing body of experts believes the CI will someday fall out of scientific favor, thus shifting the dominant paradigm of QM to models supporting rationality and natural law. Whether or not this happens, Christians can rest assured that this world is the creation of a rational God who rules as Sovereign over all things, including the wily objects of the quantum realm.
Besides QM, some suggest Chaos Theory and Special Relativity impinge on the Christian worldview. Special Relativity shows there are no fixed reference points in the universe. All motion or apparent non-motion is relative to a specific frame of reference. Some have imagined that this undermines our ability to form fixed judgments that apply universally, but of course our inability to do this in physics is irrelevant to our assurance about unalterable, universal truths revealed by God. As for Chaos Theory, the name itself is deceptive. Properly understood, it only says that many deterministic physical systems are so sensitive to initial conditions that we cannot fully predict their future behaviors unless we perfectly comprehend all of those conditions. Hence it is our ignorance, not creation itself, which sets up the appearance of chaos in physics.
In summary, the new physics highlights human finitude but does nothing to overturn God as Author and Ruler of creation.
And Frank Turek answers the issue in a manner that uses science and experience via science. In other words, while scientists do not know all the ins-n-outs of the quantum theory on it’s “sub-atomic level,” there is NOTHING to suppose the laws of science or logic are undermined. None:
Some atheists will appeal to the quantum level to question the law of causality. But just because we can’t predict cause and effect among subatomic particles, doesn’t mean that there is no cause and effect. That could be a matter of unpredictability rather than uncausality. In other words, the limits of our knowledge of the quantum level might be the issue.
Moreover, any conclusion the atheist makes about the quantum level would use the very the law of causality he is questioning. That’s because his observations of the quantum level and his reasoning about it use the law of causality! While it is possible that causality does not apply at the quantum level, given the fact that the law seems universal everywhere else and the scientist uses it in all of his conclusions, why would anyone conclude it’s more plausible to believe that causality does not apply at the quantum level? Could it be because it helps one avoid God?
Frank Turek, Stealing from God (Colorado Springs, CO: NavPress, 2014), 233-234; Does Causality Apply Outside of Space and Time? (Cross Examined).