One of the basic principles that atheistic scientists live by is that science is based on evidence and religion is based on faith. I scarcely have to provide examples of atheistic scientists telling us that for something to be scientific, it must be evidence-based, and it must rely on the time-honored methods of scientific inquiry. Nor do I need to provide examples of them telling us there is no scientific evidence for the existence of God or miracles, and that all religious doctrine is faith-based. Theism, we are told, is based on faith with no objective or valid (which, of course, means scientific) evidence to support it. Even a cursory reading of the publications of the [relevant] atheists will yield example after example of both of these claims.
Science, we are told, has found no evidence for the existence of God. The conclusion atheists have drawn from this is that science has discredited theism. If we theists would think scientifically, we would acquiesce to this line of thinking and abandon our belief in God. That we do not do so supposedly proves we aren’t committed to evidence-based ideology, but that we are instead committed to accepting vacuous assertions on blind faith.
I am, however, constrained to point out the following:
- There are numerous claims atheists make that are based on faith and faith alone.
- Many of the claims of the atheists are not scientific at all, but are purely philosophical, even though they are presented as profound scientific conclusions.
The Origin of Life
The first example of faith-based claims from the atheists is their belief in spontaneous abiogenesis. The truth is, we have no scientific evidence that spontaneous abiogenesis ever occurred.
Naturalist Karl Popper:
“What makes the origin of life and of the genetic code a disturbing riddle is this: the genetic code is without any biological function, unless it is translated; that is, unless it leads to the synthesis of the proteins whose structure is laid down by the code. But . . . the machinery by which the cell (at least the non-primitive cell, which is the only one we know) translates the code consists of at least fifty macromolecular components which are themselves coded in the DNA. Thus the code cannot be translated except by using certain products of its translation. This constitutes a baffling circle; a really vicious circle, it seems, for any attempt to form a model or theory of the genesis of the genetic code.”[1]
John Horgan:
“[Stanley] Miller’s results seemed to provide stunning evidence that life could arise out of what the British chemist J.B.S. Haldane had called the ’primordial soup.’ Pundits speculated that scientists, like Mary Shelley’s Dr. Frankenstein, would shortly conjure up living organisms in their laboratories and thereby demonstrate in detail how genesis unfolded. It hasn’t worked out that way. In fact, almost 40 years after his original experiment, Miller told me that solving the riddle of the origin of life had turned out to be more difficult than he or anyone else had envisioned. He recalled one prediction, made shortly after his experiment, that within 25 years scientists would ‘surely’ know how life began. ‘Well, 25 years have come and gone,’ Miller said drily.”[2]
The tragically credulous among us who have become convinced that Stanley Miller solved the puzzle of how life began on this planet do not understand the reality of the situation.
When I studied paleontology at the University of Colorado, my professor stood up in front of the class one morning and declared the following: “We scientists believe in spontaneous abiogenesis by a leap of faith.” It is a working hypothesis atheists must subscribe to, or their entire ideology concerning the origin and evolution of life on this planet comes crashing down. There is an elephant in the room during every debate concerning evolution vs creation and atheism vs theism: without spontaneous abiogenesis, evolution occurring on its own in the natural world is meaningless and not worth talking about. It is the basis on which the subsequent process of gradual evolutionary transmutation through natural selection rests. If spontaneous abiogenesis never occurred, it’s all over for evolution. Yet atheistic evolutionists accept this bedrock proposition by blind faith without a shred of scientific evidence to support it. That means their entire evolutionary framework is built on a bedrock of faith.
Atheists have made numerous attempts to cope with this inescapable reality. They tell us that spontaneous abiogenesis occurred through natural processes guided by natural law. We just don’t know what those natural processes and laws are yet. But someday scientists will discover what they are, because that’s what science does.
It doesn’t take long to realize that this is nothing more than another article of faith being used in a desperate attempt to rescue the first article of faith from public humiliation. The idea that “science” often discovers what we were previously unaware of does not mean it will eventually discover principles that will explain everything we don’t currently know. Further, there is no scientific evidence to support the claim that science will someday discover these answers. This is a vast array of faith at work. It is faith in the gaps and nothing more.
Some atheists give us a principle they claim to follow and insists we must follow as well if we are to navigate the waters of reasons to invest in our beliefs about these matters, specifically about miracle claims: absence of evidence is evidence of absence. The idea is that there is supposedly no scientific evidence for the existence of God or miracles, therefore this should count as evidence that they don’t exist. If we accept that principle, the atheists should follow it as well, n’est-ce pas? So let’s apply it to both of the claims we examined above. There is no scientific evidence that spontaneous abiogenesis occurred. I’ve never heard an atheist scientist dispute this. If absence of evidence is evidence of absence, they should reject the entire idea of spontaneous abiogenesis on the grounds that there is no evidence that it ever occurred. But have they rejected it? Absolutely not.
What about the claim that science will eventually discover the natural laws that supposedly caused spontaneous abiogenesis to occur? There is no scientific evidence that science will ever uncover them either. If absence of evidence is evidence of absence, the atheists who believe this should reject it just like they should reject the idea that spontaneous abiogenesis ever occurred. Have they rejected this one? Not on your life. They still believe with steadfast optimism without a scrap of evidence that science will someday come through for them. I remind the reader that the mere fact that scientists have discovered the answers to numerous questions does not mean they will eventually discover all of them.
Beginning of the Universe
When theists broach the topic of the beginning of the universe, we point out with Leibniz that anything that has a beginning must have a cause. The universe has a beginning, and therefore has a cause. Since the universe is made up of space, time, matter, energy, and physical or natural laws, the cause of the beginning of the universe cannot be any of those things, and must therefore be spaceless, timeless, immaterial, and beyond the scope of natural law, since none of those things, especially natural law, existed prior to the beginning of the universe. The cause of the beginning of the universe must therefore be supernatural. But atheists tell us there is another possibility: the multiverse. The multiverse (the existence of multiple universes) can allegedly explain the cause of the beginning of our universe, and the multiverse is considered eternal or infinite, with multiple universes all causing the “creation” of more universes in an endless cycle making up a kind of universe factory. (I’ll save the atheists who believe in this idea the embarrassment of asking them what the cause of the multiverse was. It can’t be infinite or eternal for the same reasons our universe can’t.) This is what Lawrence Krauss believes.
When we had a real-time discussion with him during a book club session in mid-2021, he told us our universe had a beginning: “The universe didn’t exist, and then it did exist.” He dismisses any discussion of God by telling us he is not necessary for the explanation of the beginning of “our” universe, since the other universes can fill in that blank without having to resort to supernatural explanations. When we asked him if he had any evidence for the existence of other universes, or that they could be the cause of ours, his answer was “not yet, but I’m working on it.” In other words, he refuses to believe in God based on rational evidence, and rather accepts the existence of the multiverse on the basis of raw faith, and is confident he will find evidence for it sooner or later—again, an unqualified expression of blind faith. I use the word “blind” here because he has no idea whether such evidence will actually materialize. He simply hopes it will . . . by faith.
It appears the principle of “the absence of evidence is evidence of absence” applies only to theism and miracles, and doesn’t apply to the ideology of the atheists who promote it. If it did, they would have to reject their own fundamental assumptions. But if they did that, their whole atheistic evolutionary framework would tank. Yet atheistic scientists continue to blast theists for our alleged faith-based beliefs. Breathtaking.
The irony is that faith plays no role in theistic or Christian epistemology whatsoever. In my debates with atheists, I would never offer any proposition and ask that it be accepted on blind faith with no empirical or analytic evidence to support it. We don’t say, “just have faith, my child,” or “we know God exists and he created the world because the Bible says so.”
Defining Faith
I don’t know how many atheists or even theists realize that there are always two definitions of faith involved in the dialogue. It is typical for this equivocation to undermine the clarity of these discussions, and to render them fruitless. The modern definition of faith is believing in something with no evidence to support it. The biblical definition of faith is altogether different: putting your trust and confidence in something that has proven itself to be trustworthy. We all have faith in airline pilots and mechanics because they have a track record of safety we can all live with. We don’t step on board that plane simply because someone told us to believe we will be safe when we have no reason to trust them. Biblical faith is not even remotely similar to modern faith. Modern faith is a putative basis for knowledge. Biblical faith is the basis for a relationship, not knowledge.
The modern concept of faith is substantially grounded in existentialism. Science and reason led to despair, so if anyone wanted to believe in anything having meaning, they had to make a blind leap of faith into the upper story where love and hope had meaning but were devoid of reason. Francis Schaeffer showed us that Christianity offers a unified field of knowledge that encompasses both the lower story of science and reason, and the upper story of love and hope. It is not necessary to abandon reason, or to abandon hope. Both are upheld in a comprehensive worldview that tells us what we need to know in all areas of knowledge, and forms a solid basis for scientific inquiry as well as philosophy. Schaeffer’s booklet No Final Conflict is quite helpful in understanding that authentic faith and reason are not at odds with each other, but actually reinforce each other in a way that brings a refreshing optimism to intellectual pursuits. Christianity has nothing to fear from science, and vice versa.
Alvin Plantinga further underscores this point:
If my thesis is right, therefore—if there is deep concord between science and Christian or theistic belief, but deep conflict between science and naturalism—then there is a science/religion (or science/quasi-religion) conflict, all right, but it isn’t between science and theistic religion: it’s between science and naturalism. [3]
Even though serious theism and Christian ideology is evidence-based, unfortunately there are still many Christians who exercise blind faith that looks more like existentialism. And there are many atheistic scientists who rely on pure faith for some theories, but routinely rely on evidence for many of their scientific conclusions. So instead of saying science is purely evidence-based and religion is purely faith-based, the point needs to be revised to say the following: scientists embrace ideas that can be both evidence-based and faith-based, and the same can be said of pedestrian theism. Scholarly theism, however, does not rely on blind faith. But atheistic science relies on a foundation of faith, even though much of its study is also evidence-based. Embracing this more realistic assessment of the situation takes the extremism out of it and allows for a more fruitful dialogue.
We also need to recognize that scientists, and those who are atheists in particular, often make observations that are purely philosophical rather than scientific. The fundamental thesis that science is exclusively evidence-based is one of them. That is not a scientific statement, it’s a philosophical statement about science. It’s a second-order proposition rather than a first-order conclusion about their primary subject of study derived from scientific means and methods. There are more examples:
- Science has disproved God.
- The idea that the universe can come from and by nothing is a valid scientific idea.
- If the non-material world existed, there would be scientific evidence for it.
- Scientists are the new torch-bearers in the pursuit of knowledge.
- Empirical science is the proper discipline to address questions of God’s existence.
There are numerous others. All of the above propositions are false. That atheistic scientists pretend they are speaking as scientists when they say these things should be strongly discouraged. Either that or they should make it clear to their readers and listeners that what they are saying is philosophical and not scientific. I have no objection to scientists speaking as philosophers. But I do object to doing so without admitting it, and worse, without realizing it.
Improbability: A Theistic Objection
There is a deeper issue here that we must address. The most common objection theists have against the occurrence of the evolutionary process in the absence of intelligence is that it is immensely improbable. This is a strong objection, to be sure. But it’s not the strongest. What do I mean?
If you demonstrate that something is possible, you haven’t demonstrated that it’s actual. But if you demonstrate that something is actual, you have automatically demonstrated that it’s possible. What atheists must show is not that evolution could have occurred. They must show that evolution did occur. Based on this principle, if you can show that evolution is possible, you haven’t provided a scrap of evidence that it happened. That’s a completely different matter. At the end of the day, who cares if evolution is possible? The only thing we should be interested in is whether or not it happened, not whether it could have.
So, there are two categories of evidence evolutionists are interested in: evidence that it might have occurred, and evidence that it did occur. The only evidence that matters is the evidence that it did occur. And the evidence we are given that it did occur is in the form of a series of predictions which evolutionary theory makes. That those predictions occur, however, is not evidence for evolution, unless they are unique to evolution, which they are not. Every prediction coming from evolutionary theory is also consistent with other theoretical models describing the origin of the life forms in question. Predictions that are shared by competing theories are of no value in deciding which theory is sound, and therefore must be discarded. Since these predictions are not evidence for evolution, but are all we are given, the uncomfortable truth is there is no empirical evidence for evolution.
This is why the problem of faith is so central to the discussion. Atheists not only have faith that macroevolution could have occurred, they have an even stronger faith that it actually did. The second case of blind faith is more problematic than the first. We hear from the four horsemen that evolution is a fact, not just a theory. In an article in the prestigious Scientific American, we are told the following: “In addition to the theory of evolution, meaning the idea of descent with modification, one may also speak of the fact of evolution.”[4]
Richard Dawkins himself has this to say about the matter: “One thing all real scientists agree upon is the fact of evolution itself. It is a fact that we are cousins of gorillas, kangaroos, starfish, and bacteria. Evolution is as much a fact as the heat of the sun.” [5]
Apparently if a scientist doesn’t think evolution is a proven “fact,” they are not a “real” scientist.
I have a lot more sympathy for someone who believes in a possibility by faith than I do for someone who believes in a concrete actual occurrence by faith. If faith is not a valid basis on which to form a scientific theory, letting it be the basis for a fact is more of a disaster than it being the basis for a mere possibility. [6]
Atheists Are Dependent on Evolution
We also must address the uncomfortable reality that atheists are desperately dependent on evolution and an old universe for their worldview to survive. Without evolution and an old universe, atheism dies a billion deaths. That atheists need evolution and the old universe to be scientific facts does not mean they are false. But we must not forget that they are both based on articles of faith for the atheistic scientist. This means that their need for these theories does in fact play a role in their ideology, whether it’s comfortable to admit that or not. For evolution to occur, there must be enormous periods of time to accommodate it. If that kind of time isn’t available, evolution is rubble. I always urge serious caution when one dogma is absolutely necessary to support another one. If there is no God, evolution is the only option, whether it’s true or not. Therefore, it has to survive all intellectual scrutiny whether there is evidence for it or not, and whether other theories do a better job of accounting for all the data or not. Another way to put this is that atheistic naturalism demands and requires these dual ideas: evolution and the old universe. If either one or both are discredited, the dual ideologies of atheism and naturalism are nonsense.
So, if you adopt the worldview of atheism, you automatically sign up for naturalism, and you have no choice but to sign up for both evolution and an old universe. The reality is, committed atheists would believe in evolution and the old universe whether there was scientific evidence for them or not. Their worldview demands it. Those who are trained in philosophy see this as a gigantic red flag. Suddenly, evidence has actually become superfluous and irrelevant. If an atheist who wants to hang on to his worldview will believe in these things even if there is no apparent evidence for them, he may as well not even concern himself with the evidence at all.
As usual, I am not the only one who has marshaled this observation. In his book Darwin on Trial, Philip Johnson relates a similar point:
“Darwinists who do not simply ignore the problem resort to bad philosophy to evade it. For example, Mark Ridley asserts that ‘All that is needed to prove [macro]evolution is observed microevolution added to the philosophical doctrine of uniformitarianism which (in the form that is needed here) underlies all science.’ But what sort of proof is this? If our philosophy demands that small changes add up to big ones, then the scientific evidence is irrelevant. ”[7]
When Johnson comments on Stephen Jay Gould’s theological musings, he describes the vacuity of such speculations:
“Gould here merely repeats Darwin’s explanation for the existence of natural groups—the theory for which we are seeking confirmation—and gives it a theological twist. A proper Creator should have designed each kind of organism from scratch to achieve maximum efficiency. This speculation is no substitute for scientific evidence establishing the reality of the common ancestors. It also does nothing to confirm the natural process by which the transformation from ancestral to descendent forms supposedly occurred.”[8]
This posture where philosophical commitments eclipse empiricism is as disturbing to the philosopher as it is embarrassing to the atheist, whose ideology is grounded more in the philosophy of evolution than the science of evolution. As uncomfortable as this is, it cannot be ignored by anyone involved. Not only is there no respectable evidence for evolution, the atheist scientist who believes in it would do so mainly on the basis of these philosophical presuppositions. Philosophy is primary; science is secondary, and only serves to induce the illusion of credibility. This is one of the main reasons atheistic evolutionists remain faithful to the Darwinian dogma even when empirical evidence and natural law fail to confirm it. That they are willing to wait indefinitely for new discoveries they hope will finally support what they have until now held by stubborn iron-clad faith tells us all we need to know about the status of evolutionary “science.” The evidence truly is lacking, and the situation has not improved since the time of Darwin. It has only become worse. [9]
Someone in the atheism school might object by saying it was the scientific evidence for evolution—among other things—that inspired him to abandon theism and not the other way around. But that ignores the fact we observed before: there is no scientific evidence that evolution actually occurred; it is an article of faith and not a conclusion derived from scientific evidence. The best that the evidence could ever do is show us that evolution could have occurred. Even that “evidence,” if it exists at all, is flimsy. If the alleged lack of evidence for the existence of God is what turned the former theist over, this is a faith-based maneuver as well: no amount of scientific evidence can show that God does not exist. So, all that the former theist who has abandoned theism for atheism has done is exchange one set of what he thought were faith-based beliefs for another set that actually is. He hasn’t traded in superstition for science. He’s done the opposite.
As for the old universe, it is necessary for atheism. But even though it’s necessary, it’s not sufficient, so it’s not relevant to the issue of abandoning any particular worldview. Theism is comfortable with an old universe or a young one. But a young one is fatal to atheism, which is one of the reasons why it is unthinkable for the atheist. This again renders the evidence superfluous. The real reason the committed atheist believes in an old universe is that he has no choice. If there is apparent evidence for it, it is secondary. If the evidence is valid, this is a matter of mere convenience, but it is not central to the discourse. What counts is the antecedent predisposition against the supernatural, and that’s a matter of philosophy, not science. Yet these philosophical considerations are nevertheless presented as hard science to audiences who are hardly capable of differentiating between the two. The atheists know full well that this works beautifully to their advantage.
Questioning Gould
When he visited Denver in the early 90s, I asked Harvard paleontologist Stephen J. Gould the following question: “How do you respond to the observation that the only evidence for punctuated equilibrium is the lack of evidence for gradualism?” His response was quite revealing: “I would respond by saying that it’s the only alternative. Well, there is another alternative, but that one is unthinkable. Hell, let’s just say there is no other alternative and leave it at that.” The audience erupts with thunderous laughter and enthusiastic applause. They looked at me as though my knuckles were dragging on the floor. But they were missing the elephant in the room: Gould didn’t correct me by saying there is positive evidence for punctuationism. His answer assumed there wasn’t, and that I was correct in pointing that out.
This illustrates what Gould has actually stated in his book Wonderful Life: The Burgess Shale and the Nature of History. Scientists are not completely objective in the sense that their worldview has a significant influence on their theories.
Consider the old universe ideology. That there is an enormous distance between celestial objects means it has to take untold millions of years for light to reach a potential observer far away from the source. This is considered scientific evidence for an old universe. But there are monstrous hidden assumptions beneath the surface here: that light has always traveled with the same velocity we observe today, and that the laws of physics (whether conventional or exotic) apply to the origin of the universe. In other words, there is an implicit adoption of uniformitarianism and naturalism involved. The idea that the origin of the universe could have been supernatural is verboten. That atheistic scientists rely on a naturalistic foundation scarcely needs to be questioned. But the old universe theory loses its footing if naturalism is abandoned. What we must understand here is that the ideology of an old universe is not ultimately grounded in science. Science may be involved, but it usually rests on naturalism, and naturalism is a philosophical disposition, not a scientific one. So, the old universe depends on philosophy at its core and not on science alone. The idea that there is scientific evidence for an old universe assumes the origin of the universe was naturalistic in nature and that naturalistic science has the last word on how it occurred. If naturalism is false, all bets are off. Strictly (and philosophically) speaking, natural law could not have caused the origin of the universe. As I state elsewhere, the origin of natural law cannot be natural law. This means the origin of the universe and natural law itself is by definition supernatural. If this is the case, we cannot necessarily trust our naturalistic assumptions in speculating on the age of the universe. Age is suddenly not even a coherent concept when it comes to measuring the nature and roots of the universe’s existence.
I want to avoid the confusion of thinking I’m talking about apparent age here. Even apparent age relies on some naturalistic assumptions, namely, that the speed of light is not subject to change as a result of the influence of supernatural forces. If naturalism is false, apparent age is extraneous. And the fact that the origin of natural law cannot be natural law proves that naturalism is false. What I am suggesting is not apparent age, but that the very concept of the “age” of the universe using conventional methods of measuring time may in fact be meaningless, especially as you approach the early stages of contingent existence. This does not mean the universe is ageless and had no beginning. But if God exists, and created the universe, we have no way of knowing when the supernatural forces ended and when the natural ones began, which means we may not be able to determine how long ago that beginning occurred. And there are no rules God would be obligated to obey in such a scenario—certainly none that we could invent.
That theism has nothing to fear from the outcome of the evolution debate or the old universe debate leaves the theist free to follow the evidence wherever it leads. It also leaves him free to follow evidence from a variety of intellectual disciplines without being confined to the physical sciences alone. This is made possible by the appropriate rejection of the self-contradictory sophistry of scientism. But the atheist has no such freedom if he is to remain an atheist. He is forced to accept evolution even if it’s false, and to reject some creation model even if it’s true. The same is true of the old universe.
Scientism
Once someone becomes an atheist, the most common sequel as far as I have seen is for him to adopt the ideology of scientism. Suddenly science becomes the only avenue through which to pursue truth. In fact, the adoption of scientism has sometimes even preceded the abandonment of theism and has led to it. It can occur in either order. But regardless, when you abandon theism, you seldom retain any confidence in theology or anything that would tend to support the possibility of miracles. So, the incipient atheist locks himself in a cage of truncated intellectual pursuits that render philosophy, certainly theology, and sometimes even history irrelevant. This dramatically decreases the chances the atheist will be swayed by the powerful philosophical arguments against atheism and thus bring him back from the abyss.
If there was a more serious consideration of the relevant and inescapable philosophical issues involved in this debate, more attention would be paid to the disparity between what we can observe in the present and what we can know of the past. The truth is, what has occurred in the past is more within the purview of history than science. I am not suggesting that science can’t address questions of what has occurred in the past. I’m saying only that theories about the remote past are a different kind of theory than theories about the present or the recent past. The former category has more to do with forensics than with experimentation or direct observation. Once you open the container marked forensics, you have broadened the scope of your investigation to include disciplines that are beyond conventional natural science.[10]
What is it that discourages this broader approach? The answer is simple: scientism. Another way of putting it is scientific arrogance, the kind that says science is the only source of truth, and that scientists are the torch-bearers of human knowledge—to the exclusion of historians, philosophers, and theologians. It used to be that the last two in the list enjoyed the respect of scientists. Historians still do to an extent, but even their discipline has been held in contempt in modern times for failing to be scientific enough.
An Engineering Problem for Atheism
To close, I want to briefly offer some insights on some scientific concepts for your consideration and to further illustrate the weight that philosophical considerations have on this discourse.
I would like to introduce an idea that we could properly call a cybernetic principle. The core ideas in this vein can be partly attributed to Dr. A. E. Wilder-Smith, author of The Natural Sciences Know Nothing of Evolution. It goes something like this: the more intelligence and energy an engineer has at his disposal, the less time it will take for him to complete a complex mechanical project. The inverse is obvious: the less intelligence and available energy (or power) the engineer has at his disposal, the longer it will take him to complete a complex mechanical project. So, if the engineer wants to build a teleonomic (e.g. von Neumann) machine, intelligence—i.e., knowledge of the principles of engineering—and a substantial power source will be his best friends.
Now let’s perform a thought experiment. Suppose we reduce the intelligence factor to zero. That would increase the length of time to complete the engineering project to infinity. In other words, it would never be completed. This would also be true if we reduce the available energy or power source to zero as well. The lack of intelligence and/or available rectified energy means that no machinery will be constructed—ever. This is an exact representation of the universe in the absence of a powerful intelligent creator. This means that nothing like the complex machinery we observe in nature such as the DNA molecule will ever emerge. It should be noted that this is exactly where Dawkins and company begin: a universe completely devoid of intelligence. Do the math.
But what if we increase the intelligence and specific available rectified energy to infinity? We would have an unlimited reservoir of intelligence and an unlimited usable power supply. What happens to the time required to complete the teleonomic project now? It reduces to zero. In other words, the idea that a powerful intelligent infinite being can create complex teleonomic forms instantaneously is hardly unscientific nonsense or superstition.
This is a valid scientific principle and it is properly supervised by concepts in the philosophy of science. There is one thing and one thing alone that can render this ideology absurd: naturalism. That’s it, and that’s all. Notice that it is not rendered absurd by science, but by philosophy, and as we have seen, philosophy that is intrinsically faulty and incoherent. I would recommend pointing this out the next time someone tells you that creationism is nothing more than ignorant superstition.
The typical atheist scientists would object to the above by saying we are invoking metaphysics in the explanation of these origins. My reply would be, “you’re catching on.” And the truth is, whether they know it or not, and whether they will admit it or not, so are they.
References:
[1] Karl Popper, “Scientific Reduction and the Essential Incompleteness of All Science,” Studies in the Philosophy of Biology, Francisco Ayala and Theodosius Dobzhansky, eds. (Berkeley: University of California Press, 1974), 270.
[2] John Horgan, Stanley Miller and the Quest to Understand Life’s Beginning, Scientific American, July 29, 2012.
[3] Alvin Plantinga, Where the Real Conflict Lies, preface, emphasis in the original.
[4] https://www.scientificamerican.com/article/15-answers-to-creationist
[5] Richard Dawkins, The Illusion of Design, Natural History 114 (9), 35–37, emphasis mine.
[6] There are some scientists who reject this distinction between a fact and a theory. They will insist that a theory can be said to be as strong as a fact if there is enough support and consensus in favor of it. This is why we often hear an objection when someone points out that evolution is only a theory, and therefore does not need to be taken as seriously as it would if it was a more substantially grounded and reliable fact, and it therefore should not be the only explanation of origins taught in schools. The debate rages on. However, at the end of the day, we must be certain we recognize that the distinction between fact and theory is a philosophical debate, and not a scientific one. So the attitudes some scientists have concerning this issue are interesting, but they should be encouraged to make it clear that when they comment on this issue, they are speaking as philosophers, and therefore their credentials as scientists do not necessarily carry a great deal of weight on this question.
[7] Philip Johnson, Darwin on Trial, 92, emphasis mine.
[8] Ibid., 94, emphasis mine.
[9] See Stephen Meyer, Darwin’s Doubt (2013), Michael Denton, Evolution: Still A Theory In Crisis (2016), and Michael Behe, Darwin Devolves (2019).
[10] [Editor’s Note: The author seems to be distinguishing experimental science from historical science. This division separates fields like biology, chemistry, and physics, on one hand from all forms of historical study such as archaeology, history [proper], anthropology, and forensics. Both experimental and historical science are conventionally recognized as facets of natural science [i.e., the study of what has/does/will happen in nature, given natural causes]. The experimental sciences, however, involved controlled experimentation, and can involve rigorous methods of testing including repeatability. Historical sciences are inherently limited this way, since no past event can ever be repeated, strictly speaking (January 17, 1919 only happened once in all of human history). In that way, experimental science tends to carry more clout in certain naturalistic and anti-theistic circles. Informally speaking, experimental sciences are sometimes called “science” whereas historical sciences are called “history.” That seems to be how Blair is using the terms here, even if, strictly speaking historical science is still a legitimate field of science.]
Recommended Resources:
How Philosophy Can Help Your Theology by Richard Howe (MP3 Set), (mp4 Download Set), and (DVD Set)
When Reason Isn’t the Reason for Unbelief by Dr. Frank Turek DVD and Mp4
Why Science Needs God by Dr. Frank Turek (DVD and Mp4)
Stealing From God by Dr. Frank Turek (Book, 10-Part DVD Set, STUDENT Study Guide, TEACHER Study Guide)
Phil Bair studied philosophy, technology, earth sciences, and music theory at the University of Iowa, the University of Colorado, the National Institute of Technology, and Simpson College in Indianola Iowa. He has been dedicated to independent study and research for over thirty years in a variety of subject matter pertaining to the Christian world view. He has written several monographs on the relationship between theology and hope, being true to the Word of God, the creation/evolution controversy, and critiques of alternative spiritual doctrine and practices. He has written multiple books (all available on Amazon by searching “Phil Bair”. He has delivered lectures, seminars, and workshops to churches and educational institutions on apologetics, textual criticism, creation science, ethics, critical thinking, the philosophy of science, understanding new age thought, and the defense of Christian theism, as well as current religious, philosophical, cultural, and political trends, with an emphasis on formulating a meaningful and coherent Christian response in those areas. His roles include author, speaker, Bible study leader and video editor. He has served as philosophy consultant and speaker for Rivendell, a cultural apologetics organization founded in Denver, Colorado and headquartered in Santa Barbara, California.
Originally posted at: https://bit.ly/3SWqvqX
The Miracles in Acts, and Their Evidential Value
3. Are Miracles Possible?, 4. Is the NT True?The book of Acts recounts various miracles performed by Paul and the other apostles, as well as the deacons Stephen and Philip. If it can be shown that these miracle reports substantially represent the testimony of these individuals, then this is an important aspect of the testimony that must be accounted for. For reasons I have discussed at length previously, there is strong reason to believe that the apostles sincerely believed what they claimed. As William Paley puts it,
Since these purported miracles are often not of a type about which one can plausibly be sincerely mistaken, a demonstration that these claimed miracles represent the testimony of those who allegedly performed or witnessed them is of significant evidential force in confirming the truth of Christianity.
The Miracles of Acts
What are the miracles of the apostles and deacons that are alleged by the book of Acts? Below is a comprehensive list:
These miracle reports are of varying evidential value. For example, no specific details are supplied regarding the miracles of Stephen. Moreover, there are, at least at the present time, no venomous snakes on the island of Malta, and it was a common ancient belief that all snakes were venomous — thus, I do not repose particularly much weight on Paul’s surviving a viper bite on Malta. Moreover, Paul’s healing of the father of Publius on Malta represents another case where one might postulate that those reporting the healing were sincerely mistaken. For example, It is possible that the father of Publius was already on the path to recovery when Paul prayed over him, leading to a mistaken belief that the healing was miraculous. Fever and dysentery can often resolve on their own. Nonetheless, the significant majority of the miracle reports listed above are extremely difficult to be sincerely mistaken about. I shall now turn to the task of arguing that these miracle reports, delivered to us by Acts, in fact represent the testimony of those who are alleged to have performed or witnessed these instances of special divine action.
The Miracles of Paul
Paul indicates in his letters that he performed miracles in attestation of his apostolic claims. For example, he wrote to the church in Corinth, “The signs of a true apostle were performed among you with utmost patience, with signs and wonders and mighty works,” (2 Cor 12:12). Note that this appeal is made to an audience who had in their midst individuals who doubted Paul’s apostolic credentials. It was risky to appeal to such miracles if there were no such convincing miracles to speak of that could be brought to the minds of his critics. There is a similar passage, indicating that Paul performed miracles, in his letter to the Romans:
Though Paul does not indicate what those signs purportedly involved, we read in Acts about the sort of miracles that Paul performed (see the list given above).
To what extent can we be confident that these miracle reports are representative of Paul’s own claims? Of course, there is the general case for the author of Acts being a travelling companion of Paul and someone who was in the habit of being scrupulous and one who received reliable information from Paul concerning his itinerary and activities (an argument which I and others have laid out extensively elsewhere). Luke appears to have been present with Paul, beginning in Acts 16:10, though the “we” passages trail off when Paul passes through Philippi (the last use of the “we” pronoun, ἡμῖν, being in Acts 16:16) and commence again when Paul passes back through Philippi some seven or eight years later (Acts 20:6), continuing through the remainder of the book. This suggests that the author remained behind at Philippi, and subsequently rejoined Paul later when Paul again passed through Philippi. Thus, we may infer that Luke’s primary source for the events for which he was not himself present was Paul himself. Moreover, I have argued previously, at some length, that there is more direct evidence that the report of Paul’s conversion on the road to Damascus (given in Acts 9, 22, and 26) represents Paul’s testimony, since various specific aspects of it are independently confirmed by Paul’s letters. This would presumably have included his three-day blindness and subsequent healing at the hands of Ananias, after Ananias and Paul both experienced a vision concerning each other (this event is mentioned in the account in Acts 9, as well as in Acts 22).
But what about other miracles are associated with Paul?
* Stay Tuned for Part 2 of “Miracles in Acts” by Jonathan McLatchie*
References:
[i] William Paley, A View of the Evidences of Christianity, Reissue Edition (Cambridge: Cambridge University Press, 2009), proposition 1 (preface).
Recommended Resources:
Miracles: The Evidence by Frank Turek DVD and Mp4
Two Miracles You Take With You Everywhere You Go by Frank Turek DVD, Mp3 and Mp4
Why We Know the New Testament Writers Told the Truth by Frank Turek (DVD, Mp3 and Mp4)
Can All Religions Be True? mp3 by Frank Turek
Dr. Jonathan McLatchie is a Christian writer, international speaker, and debater. He holds a Bachelor’s degree (with Honors) in forensic biology, a Masters’s (M.Res) degree in evolutionary biology, a second Master’s degree in medical and molecular bioscience, and a Ph.D. in evolutionary biology. Currently, he is an assistant professor of biology at Sattler College in Boston, Massachusetts. Dr. McLatchie is a contributor to various apologetics websites and is the founder of the Apologetics Academy (Apologetics-Academy.org), a ministry that seeks to equip and train Christians to persuasively defend the faith through regular online webinars, as well as assist Christians who are wrestling with doubts. Dr. McLatchie has participated in more than thirty moderated debates around the world with representatives of atheism, Islam, and other alternative worldview perspectives. He has spoken internationally in Europe, North America, and South Africa promoting an intelligent, reflective, and evidence-based Christian faith.
Originally posted at: https://bit.ly/443zf3W
The Nature and Purpose of Miracles
3. Are Miracles Possible?When I was born the doctors said I was blind. In fact, I have a letter from the doctor saying that I was blind and that my grandmother (my grandparents reared me) simply would not accept that. She prayed and had her church pray. She had them anoint me with oil. One day I reached for a toy and my grandmother realized I could see. Today I have bad vision but I can see. Was this a miracle?
What Miracles Are
Miracles are by definition a supernatural act of God where he intervenes in nature to alter an otherwise natural course of events. By ‘supernatural’ is meant an act that transcends or is not a part of nature. It is other than nature. The only being other than nature is God; hence, miracles are only done by God. While there are paranormal activities described in the Bible, such as demonic activity or magic (Pharaoh’s magicians or the false miracles of the end times for instance), they are not true miracles according to this definition. They would be considered at best paranormal.
Notice too that since miracles are supernatural actions by God then many events that are normally said to be miraculous are actually not. While many say that the event of a newborn is miraculous, it is completely natural. Coming close to hitting a car head-on but barely missing it is also not a miracle. Rare events are not miraculous simply by virtue of being rare. Unexplained events are not miraculous just because they are unexplained. To be able to say an event is a true miracle, there must be a causal connection back to God. The action also has to be a direct intervention in nature. Providence (God sovereignly guiding human affairs/events) is thus also not miraculous. Miracles occur when nature is interrupted in some way.
Characteristics of Miracles
There are clear characteristics of true miracles. (For this discussion I am largely drawing on Norman Geisler’s “False Miracles,” in Baker Encyclopedia of Christian Apologetics.)[1]
The Purpose of Miracles in the Bible
In the Bible miracles authenticate a message/messenger of God. They are not performed in the Bible for entertainment. They are performed to prove something. For example, Peter exclaims, “Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know . . .” (Acts 2:22). Contrary to popular belief miracles did not happen frequently in biblical times. While the Bible spans about 1500 years from the writings of Moses to the close of the NT, most of the miracles center around Moses/Aaron, Elijah/Elisha, and Jesus/the Apostles. There are huge gaps of time between these people’s lives. (One person who did the math said that if we add all the miracles up and divide by the number of years the Bible spans, it is about one miracle every eight years.) The reason miracles occurred with these groups is because they all had a message for God’s people and to those around them: That Yahweh is the true God and Jesus is identical with him. Other miracles happened outside of these groups, but also for specific reasons, such as the conquest of the land or accomplishing certain goals for God’s people.
It should be clear that based on these characteristics, miracles are special events caused by God that have a specific purpose and are extremely rare. In biblical times they did not happen often. If they did, people would not be amazed at them. Further, if they happened all of the time today, people would not be amazed at them.
The Theistic Context of Miracles
As Norman Geisler often says, there cannot be acts of God unless there is a God who can act. In order to truly say a miracle happened, we must know that a theistic God exists, that is, a God who is the creator and sustainer of this universe, who transcends it, and is not part of it. In the logical order then, it makes sense to prove that God exists before moving onto miracles. Even if a rare, unexplainable event happens, atheists can logically deny it was a miracle. If God has been demonstrated, however, that option (as C. S. Lewis maintained) is not available. Thus, while miracles may practically show God exists by making people see there is no other option for an event, it is logically better to argue for God’s existence first before moving onto miracles. This is why the 12 step method of Norman Geisler and Frank Turek’s I Don’t Have Enough Faith to Be an Atheist is so strong. In following the method of classical apologetics, they first prove that God exists before going on to show that miracles happen.
References:
[1] Norman L. Geisler, Baker Encyclopedia of Christian Apologetics (Grand Rapids, MI: Baker, 1999), 471-474.
Recommended Resources:
Miracles: The Evidence by Frank Turek DVD and Mp4
Two Miracles You Take With You Everywhere You Go by Frank Turek DVD, Mp3 and Mp4
Why We Know the New Testament Writers Told the Truth by Frank Turek (DVD, Mp3 and Mp4)
Early Evidence for the Resurrection by Dr. Gary Habermas (DVD), (Mp3) and (Mp4)
J. Brian Huffling, PH.D. has a BA in History from Lee University, an MA in (3 majors) Apologetics, Philosophy, and Biblical Studies from Southern Evangelical Seminary (SES), and a Ph.D. in Philosophy of Religion from SES. He is the Director of the Ph.D. Program and Associate Professor of Philosophy and Theology at SES. He also teaches courses for Apologia Online Academy. He has previously taught at The Art Institute of Charlotte. He has served in the Marines, Navy, and is currently a reserve chaplain in the Air Force at Maxwell Air Force Base. His hobbies include golf, backyard astronomy, martial arts, and guitar.
Originally posted at: https://bit.ly/3TnHLFI
Have You Succumbed to Stockholm Syndrome? with Dr. John G. West
PodcastWhat if American culture isn’t collapsing because of crusading secularists? What if it’s failing because many leading Christians identify more with secular elites than with their fellow believers? Those are the provocative questions posed by ‘Stockholm Syndrome Christianity‘, a new book which exposes how influential Christian leaders are siding with their anti-Christian cultural captors on everything from biblical authority and science to sex, race, and religious liberty.
This week, Frank sits down with Dr. John G. West—author and Vice President of the Discovery Institute—to uncover why some of the most influential Christian voices seem to be echoing the values of secular culture rather than confronting them. Why are professing believers going soft on issues that Scripture speaks clearly about? In this eye-opening conversation, Frank and John tackle some uncomfortable but necessary questions like:
Going beyond critique, the book identifies root causes and—most crucially—offers practical tips and strategies you can use to help your family, church, and community stand for truth. Read this book to become part of the solution and discern when and where to draw the line between faith and culture.
If you enjoyed this podcast episode PLEASE HELP US SPREAD THE TRUTH OF CHRISTIANITY BY SUPPORTING OUR MINISTRY HERE. 100% of your donation goes to ministry, 0% to buildings!
Resources mentioned during the episode:
John’s website: JohnGWest.com
John’s Book: Stockholm Syndrome Christianity
John’s film work: https://johngwest.com/film/
The Role of Intelligent Design in UNFORGETTING GOD: An Interview with Barry Arrington about his new book
Legislating Morality, Culture & PoliticsBarry Arrington is a friend, colleague, and top-flight attorney who is deeply interested in how worldviews impact our society. He and I collaborated for close to two decades on the intelligent design blog UncommonDescent.com, which I started in 2005, which Barry managed for more than a decade as a 501(c)(3), and which we finally archived in 2023. In its first decade, Uncommon Descent was the premier blog for advancing the intelligent design movement, though in more recent years other blogs surpassed it in that role, notably EvolutionNews.org.
On May 6, 2025, Barry published with Inkwell Press a fascinating new book titled Unforgetting God: Defeating Culture-Destroying Materialism Through Christian Renewal (available at Amazon here). Barry’s perspective as a Christian, intelligent design proponent, and seasoned litigator (he has brought cases before the US Supreme Court) has given him a useful perspective from which to understand how materialism affects and infects our culture. Intelligent design provides an important tool in his arsenal for defeating materialism. I therefore proposed to him that we do an interview relating his book to intelligent design. Barry graciously agreed and gave the following interview.
Tell us about Barry Arrington.
I grew up in Texas and graduated from the University of Texas Law School (Austin) in 1986. I was admitted to the bar in 1987 and since then I have practiced mainly in complex civil litigation, including constitutional law, and nonprofit law.
I have been an allied attorney with the Alliance for Defending Freedom since 1994. I served in the Colorado legislature in the 1990s.
Some of my cases have been in the news. In 1999, I began representing several of the families whose children were killed at Columbine. In 2020, I represented a Colorado church in a case that went to the United States Supreme Court. We won that case and succeeded in opening the churches, which Colorado had shut down during COVID. I discuss my experiences with those cases in the book.
I have been involved in the intelligent design movement for many years. I ran the intelligent design website Uncommon Descent (UncommonDescent.com) for well over a decade, which in its heyday was the largest intelligent design discussion site on the internet. In 2023, we decided to shut UD down and archive it at the Discovery Institute’s website.
Currently, I have a case pending in which I sued the State of Colorado over its law making it illegal for licensed professionals to counsel teens struggling with gender dysphoria in any way other than “trans affirming.” The Supreme Court has agreed to hear that case and oral argument will be in the fall.
What was your purpose in writing Unforgetting God?
In 2020, I wrote a post for Uncommon Descent with the intentionally provocative title “Critical Theory is Certainly Correct.” The first sentence of the article is: “Indeed, it is more than merely true; it is an inexorable logical certainty if the premises of the theorists are true.” In that article, I went on to write:
That article in UD contained the seeds that would ultimately grow into the book Unforgetting God. The book is about premises. If materialist premises are true, then certain conclusions logically follow. This radically secular philosophy has come to dominate the minds of Western cultural elites and is at the root of tribalism in our politics, lawlessness in our courts, chaos in our universities, and the crisis of meaning rampaging among young people.
In my thirty-eight years of practicing law, I have had a front row seat watching materialism literally destroy lives and hollow out our once vibrant cultural institutions. In Unforgetting God, I try to shine a light on the path out of the soul-numbing materialist wilderness in which we find ourselves. The book is about demonstrating that materialism is false, even absurd, and pointing the way to a loving God who is our best hope for personal salvation and cultural renewal.
The cover of your book is striking. Tell us about that.
The cover features Friedrich Nietzsche and Aleksandr Solzhenitsyn holding opposite ends of a rope as they play tug of war for the soul of the West. Nietzsche famously said “God is dead.” In contrast, Solzhenitsyn was a committed theist who called for spiritual renewal.
The title of the book is an allusion to Solzhenitsyn’s speech when he accepted the Templeton Prize in 1983. He said that he had spent 50 years working on the history of the Russian Revolution. He had read hundreds of books and interviewed hundreds of witnesses to try to gain an understanding of that unspeakable human tragedy. Then he concluded:
Even a casual perusal of the headlines on any given day reveals that in the West, we too are rapidly forgetting God. The purpose of the book is to call for a reversal of that trend before it is too late.
You mentioned Columbine. How does that tragic event figure into your book?
This too has its roots in a UD article I wrote many years ago called “Darwin at Columbine.” Eric Harris was the leader in the Columbine shooting. Dylan Klebold was merely a follower. In the course of representing my clients whose children were killed that day, I spent hundreds of hours investigating Harris’s writings as well as his video and audio recordings. Contrary to popular myth, Harris was not insane. Nor was he a victim of bullying out for revenge. Harris was an intelligent young man who had even studied philosophy. And as I write in the book:
Harris took materialist evolution very seriously. It was not a coincidence that the shirt he wore the day of the shooting had “natural selection” emblazoned across the front. He believed he had evolved into a Nietzschean Übermensch, and as such he had no duty to respect his fellow students’ right to life.
Obviously, the overwhelming majority of materialists are not mass killers. My point is that Harris was taught to reject the existence of objective good and evil. The only difference between Harris and other materialists is that he acted on his metaphysical beliefs and they usually do not.
How does Darwin make an appearance in your book?
In the opening chapter, I discuss how the late philosopher Daniel Dennett compared the materialism that came to dominate the minds of Western intellectuals following the publication of Darwin’s Origin of Species to a “universal acid” that ate “through just about every traditional concept” in Western culture and left in its wake “a revolutionized world-view.” Materialist evolution was not a new concept in 1859. The Greeks and the Romans had discussed forms of the theory (such as Epicurus and Lucretius).
Darwin’s genius lay in overcoming the fatal flaw in the classical theory — its prior invocation of sheer randomness to account for the exquisite design of living things. Darwin proposed a seemingly plausible materialistic explanation — natural selection acting on random variations in deep time — to account for the apparent design of living things. And the rest is history. As Richard Dawkins remarked in The Blind Watchmaker, he could not imagine being an atheist prior to 1859, the year Darwin’s Origin of Species appeared in print. But for Dawkins, everything changed in 1859 — Darwin now made it possible to be an intellectually fulfilled atheist.
It is no coincidence that belief in metaphysical materialism came to dominate the minds of Western elites in the decades after Origin of Species was published.
Describe the place of intelligent design in your book.
In the first third of the book, I draw on my experience as a lawyer and former legislator to discuss materialism’s corrosive impact on culture, politics, and law, especially constitutional law. I then make a plea for a reevaluation of the premises underlying the materialist worldview. I write:
I urge my readers to reevaluate the case for theism generally and for Christianity in particular. As Stephen Meyer discussed in his masterful Return of the God Hypothesis, which I cite extensively, ID can play a role in pointing to theism generally. Chapter six is in many ways the heart of the book. I sketch [out] many ID arguments and point to the work of ID theorists for more in-depth analysis. These ID arguments include how Big Bang cosmology, cosmic fine tuning, and the staggering specified complexity of living things point to a creator. Along the way, in addition to Meyer, I discuss Bill Dembski’s The Design Inference, Michael Behe’s Darwin’s Black Box, Jim Tour’s work in the origin-of-life area, Douglas Axe’s work in protein folds, Granville Sewell’s insights into complexity theory and the work of other ID luminaries.
What convinced you that intelligent design is true?
In The Blind Watchmaker, Richard Dawkins wrote that “The complexity of living organisms is matched by the elegant efficiency of their apparent design.” Dawkins went on to argue in that book that this appearance of design is an illusion, but the point is that even an arch-atheist like Dawkins concedes that living things at least appear to be designed.
Is that appearance of design really an illusion as Dawkins argues? I have always been skeptical of that claim. So, to answer your question, I probably always had a deeply held intuition that intelligent design is true. The more important question in my mind is, “When did you come to realize there are solid empirical grounds confirming that intuition?”
For years I endured a constant onslaught of Darwinian/materialist indoctrination as I made my way through the education system. I had resisted that indoctrination but I constantly wondered whether I was just being stubborn. All the “smart” people believed in materialist evolution. Phil Johnson’s seminal book Darwin on Trial was, for me, epochal. Like many people, Darwin on Trial was my first introduction to the ID movement, and thirty-five years later, I still remember the excitement I felt reading that book.
Johnson demonstrated that the empirical support for the modern synthesis (neo-Darwinism) is really quite unimpressive. Then, in a stunning passage that literally changed my life, he provided an insight that finally made it all make sense. Why do “smart” people believe such a weak theory? Religion. I incorporated Johnson’s insight in the following passage in Unforgetting God:
Belief in Darwinian evolution is not a conclusion based on the evidence. It is a logical deduction from metaphysical materialism.
That was in the early 1990s. In the decade or so that followed, I continued my investigation into ID. At that time, Richard John Neuhaus was still in charge of First Things, and he provided an early forum for ID proponents. I remember Stephen Meyer’s “DNA and Other Designs,” in which he set forth an early version of the ideas that would appear in his book Signature in the Cell, having a particularly powerful impact. During this time, Dembski’s and Behe’s work also came to my attention. So, to answer the question, while I always believed design at an intuitive level, the ID pioneers confirmed my belief at an empirical level.
Opposition to intelligent design is a proving ground for atheism. How did your leadership for close to 20 years at Uncommon Descent in defending intelligent design against atheist critics help shape Unforgetting God?
Indeed. The late Cornell atheist professor William Provine (who often debated Phil Johnson) rightly stated that evolution is the greatest engine for atheism ever invented. This is true because Darwinian evolution has tremendous first-blush plausibility, and if one is inclined to go with the cultural flow, it provides a great jumping-off point.
Francis Bacon famously said that a superficial knowledge of science (which he called “natural philosophy”) would “incline the mind of man to atheism,” but a deeper understanding would bring him back to God. That is still true today. A superficial study of origins undermines theism, but the deeper study provided by ID theorists points the other way.
As I mentioned earlier, I have always believed in ID at an intuitive level, and ID theorists helped confirm that belief empirically. There is an obvious pitfall here. A natural human tendency is to believe what one wants to believe despite the evidence. There is a name for that tendency: confirmation bias.
After I had been running UD (Uncommon Descent) for several years, I addressed an earlier fear I had had that my belief in ID would one day be exposed as nothing but the result of intense confirmation bias. The name of that article was “No Bomb After 10 Years,” and it opens with this:
I go on to report that after 10 years of debating hundreds of materialists, no one had dropped a science bomb on me. My confidence in ID was as strong as ever, and I was beginning to suspect there is no bomb.
Leading UD all those years was valuable for several reasons. The first I have already mentioned. Exposing one’s ideas to criticism can be scary, but if those ideas come out intact through the crucible, one can hold them with much more confidence. Yes, confirmation bias will always remain a risk, but one way to mitigate that risk is to receive and deal with intense objections in good faith. That “good faith” part is important. You have to address the opposition’s real argument, not some straw man caricature. One thing I have found over the years is that when your opponent sets up and knocks over a straw man, it is a sure sign they are not so confident that they can beat your actual argument.
Second, debating origins all those years at UD not only strengthened my own position, but it also exposed me to materialist arguments that I might not otherwise have thought of. At UD, I learned that materialists tend to recycle the same arguments over and over. This prepared me to write one of the most important chapters in Unforgetting God entitled “Objection!” in which I address numerous materialist objections to theism.
How does your background as a lawyer impact your approach to atheism?
How many times have you heard someone say, “there is no evidence for God’s existence” or “you can’t prove that God exists.” After 38 years of litigation, I know a thing or two about evidence and proof, and in the book, I show how both of these claims are demonstrably false. You may not be persuaded by the overwhelming evidence for God’s existence. That does not mean that evidence does not exist. And while the existence of God cannot be proved to an apodictic certainty, the totality of the evidence proves his existence to a high degree of certainty. God permits doubt. He does not permit reasonable doubt.
In addition to my experience in evaluating evidence and proving facts, I hope I am following in the tradition of Phil Johnson in Darwin on Trial. Johnson said that he was a lawyer “with a specialty in analyzing the logic of arguments and identifying the assumptions that lie behind those arguments. This background is more appropriate than one might think, because what people believe about evolution and Darwinism depends very heavily on the kind of logic they employ and the kind of assumptions they make.” That is just as true today as it was in 1991 when Johnson published Darwin on Trial.
In a world without intelligent design, what happens to natural law? How does natural law undergird Unforgetting God?
There is a passage in chapter four of Unforgetting God entitled “Lawless Law,” in which I address the question of natural law:
For Blackstone, all legal matters implicating a moral question must be resolved by reference to natural law principles that God infused into the fabric of the universe at creation. He wrote: “[When God] created man, and endued him with freewill to conduct himself in all parts of life, he laid down certain immutable laws of human nature, whereby that freewill is in some degree regulated and restrained, and gave him also the faculty of reason to discover the purport of those laws.” The Declaration of Independence speaks of the “Laws of . . . Nature’s God.” These are the immutable moral principles laid down by God of which Blackstone spoke.
A key idea in natural law theory is that men do not create natural law. Rather, like mathematical concepts that are discovered and not invented, the precepts of natural law have a freestanding existence and are discovered through human reason. This idea informed the founders’ view of law when they signed the Declaration of Independence. It is the view that dominated American law through the end of the nineteenth century.
In Unforgetting God, I describe how all of that changed largely through the work and ideas of one man, Oliver Wendell Holmes Jr. Holmes was a committed Darwinist, a brutal materialist, and a moral nihilist. For good reason, he has been called “the American Nietzsche.” Holmes’s great project was to sever the link between law and morality, which he believed had no objective existence. For Holmes, all human relations, including the law, boiled down to a Darwinian struggle. One consequence of Holmes’s ideas was that American legal thinkers developed the jurisprudential theory of “legal positivism,” which remains the hegemonic theory of law to this day. Under legal positivism, law is not “discovered.” It is made by the people with the power, and the laws they make will have no necessary connection to morality.
The prevalence of legal positivism is only possible in a legal culture that is thoroughly saturated with materialist presuppositions. In Unforgetting God, I point out the brutal consequences of judges imposing their will on the American people under the guise of interpreting the Constitution. The “living constitution” project is essentially materialism played out in constitutional law. I call for a reexamination of the materialist underpinnings of the modern legal project, and crucial to that reexamination is answering the following key question: Does God exist?
As I discussed earlier in this interview, intelligent design plays a critical role in answering that question. Again, it all comes down to premises. If God does not exist, the legal positivist view of law is almost certainly correct. Natural law — law based in a fundamental morality — is possible only if objective morality exists, and objective morality exists only if God exists.
What do you say to people who think that God created by Darwinian evolution? Can such “theistic evolutionists” still profit from your book, and if so, how?
As I discussed above, belief in the materialist worldview exploded after Darwin. Daniel Dennett was surely correct that Darwin’s “universal acid” dissolved ancient theistic beliefs, and for many Western intellectual elites (such as Holmes) those theistic beliefs gave way to a thoroughgoing materialism. For over 160 years, many Christians have been trying to reconcile belief in God with belief in Darwinian evolution. Many of them have settled on what’s come to be called “theistic evolution.” Today, the BioLogos Foundation, established by Francis Collins, promotes this theory relentlessly.
The essence of theistic evolution is that God uses Darwinian evolution to create all living things, including humans. The only difference between atheist Richard Dawkins and the typical theistic evolutionist is that the theist evolutionist adds the following footnote: “We accept on faith that all of this was caused by God in an empirically undetectable way.” Well, if science is the study of empirical phenomena, what is the purpose of that footnote? Good question. Theistic evolutionists are committed to the view that “theistic evolution” is, at the level of empirically observable phenomena, identical to “materialist evolution.”
I believe that theistic evolution is misguided in at least two respects. First, as ID theorists have convincingly demonstrated, a creator’s work is empirically detectable. Second, they are kidding themselves if they believe that theistic evolution will halt the culture’s slide into atheistic materialism in any meaningful way. It is a very short journey from “God is not empirically detectible in the process” to “God is not necessary to explain the process,” and it is an even shorter journey from there to “God is not necessary, full stop.”
In Unforgetting God, I rely on ID theory to demonstrate that the design inference is by far the most reasonable explanation for the staggering specified complexity of living things. Thus, there is no reason to retreat into the theistic evolution cul-de-sac.
What impact would you like your book Unforgetting God to have immediately and in the coming years?
In a word, I am calling for the revival of skepticism. This might sound odd coming from a theist because we have been conditioned by our culture to believe that only atheists can be true skeptics. While that might have been true at one time, as I explain in the following passage from Unforgetting God, that is no longer the case.
As the highlighted part of the passage states, my purpose in writing Unforgetting God is to call on people to examine the claims of materialism with a genuinely skeptical attitude. I understand this will be difficult for many. It takes true courage to stand up against the overwhelmingly dominant materialist narrative of our culture. While I do not agree with Hume’s and Voltaire’s conclusions, I cannot help but admire their courage in standing up to the dominant narrative of their culture. We must find the courage to do the same thing, because the stakes are very high. Indeed, they are nothing short of existential for Western Civilization.
Recommended Resources:
I Don’t Have Enough Faith to Be an Atheist (Paperback), and (Sermon) by Norman Geisler and Frank Turek
Stealing From God by Dr. Frank Turek (Book, 10-Part DVD Set, STUDENT Study Guide, TEACHER Study Guide)
Answering Stephen Hawking & Other Atheists MP3 and DVD by Dr. Frank Turek
Person of Interest: Why Jesus Still Matters in a World that Rejects the Bible by J. Warner Wallace (Paperback), (Investigator’s Guide).
Bill Dembski holds doctorates in math and philosophy as well as an advance theological degree. He’s published in the peer-reviewed math, engineering, biology, philosophy, and theology literature. His focus is on freedom, technology, and education. Formerly almost exclusively an ID (intelligent design) guy, with most of his writing focused on that topic, he found that even though ID had the better argument, it faced roadblocks designed to stop its success. So his focus shifted to the wider social and political forces that block free human inquiry. Bill still writes a lot on intelligent design but his focus these days is broader.
Originally posted at: https://bit.ly/3FyCxE9
Monsters Inside Me: A Riveting Love Story to Death and Back
PodcastWhat happens when a Christian psychiatrist wants to marry a “spiritual” Richard Dawkins atheist—and then a medical crisis changes everything? When a fun trip to Hawaii turned into a life-threatening medical emergency involving 17 doctors, multiple organ failures, and a medically induced coma, all hope seemed lost. But what happened next was nothing short of miraculous!
Join Frank as he sits down with Garrett & Aja Halweg, a married couple that formed a powerful union against all odds! Tune in as they share their story of Garrett’s brush with death, Aja’s testimony of becoming a Christian, and how both of these events ultimately led them to become powerful ambassadors for Christ (and appear on Animal Planet)! Tune in as they unpack their story and answer questions like:
Garrett and Aja Halweg’s testimony is a powerful display of God’s sovereignty, love, and healing in the midst of a terrifying test of faith. You’ll hear how their story caught the attention of the hit TV show, ‘Monsters Inside Me‘—and how God used tragedy to draw both of them closer to Him and to each other. This is more than a near-death experience. It’s a front-row seat to the supernatural work of God. Sometimes the truth is stranger than fiction, and you definitely won’t want to miss this amazing story of God’s providence!
If you enjoyed this podcast episode PLEASE HELP US SPREAD THE TRUTH OF CHRISTIANITY BY SUPPORTING OUR MINISTRY HERE. 100% of your donation goes to ministry, 0% to buildings!
Resources mentioned during the episode:
Garrett’s website: BrainDocHawaii.com
Garrett & Aja on ‘Monsters Inside Me‘
Do I have to go to church to be a Christian?
Theology and Christian ApologeticsDo I HAVE to go to church to be a Christian? The weekend is finally here, but instead of resting, I hop on my to-do list and finish Saturday feeling accomplished and exhausted. But, as I set my alarm for the morning, sometimes, I’m tempted not to rise and shine. Can’t I give God the glory, glory from home?
Can I Worship from Home?
Is worshipping from home a legitimate choice? Am I still a Christian if I don’t go to church? Going to church is not a part of salvation. When we add requirements to salvation or Christianity that Jesus did not, we add burdens and weights to the light yoke of Jesus.
“Going to church doesn’t make you a Christian any more than going to a garage makes you an automobile.” – Billy Sunday
We become Christians by hearing the gospel message and trusting in Jesus for our salvation, not by going to church.
Our works do not save us.
Salvation is a gift from God that we cannot earn. Thank Heavens! I can’t imagine ever being good enough in a single hour to deserve God’s holy righteousness.
But, that doesn’t mean you can sleep in on most Sundays and not go to church. That’s because being saved is more than praying some magical prayer. Repenting of your sins and surrendering your life to Christ isn’t something you do once. We all need to choose to carry our cross daily.
As Christians, we are living works of sanctification. Our lives and works on this earth reflect Christ to those who have not yet heard or believed. What we do matters.
You don’t need to go to church to be a Christian, but it’s still part of being a Christian.
Yet, our modern idea of church would seem very strange to the apostles. The Bible never tells us to go to a specific building for one hour a week, complain about the air conditioning or worship music, and go home.
The Apostolic Church was a body of believers who did life together. They lived and worked together in community. The early Christians shared their neighbors troubles and were generous with their blessings. They met in homes and were committed to each other as parts of the body of Christ.
We need to go to church as part of covenantal fellowship with a body of believers.
The early church was on mission. They were in the trenches reaching people with the gospel. We need a church body to be as effective as possible in sharing the love of Christ because we are gifted in different ways.
Additionally, we need to belong to a church. My church doesn’t have membership the way most churches used to, but I’ve chosen to commit to this group of people. The people who come to this building every week are family. We support each other and pray for each other.
We need to go to church for others as much as for ourselves.
Generally, western Christians drift in and out of buildings/groups too easily, often without asking ourselves if God has a purpose in my staying in a church that doesn’t perfectly meet my every need?
I’ve learned to be patient in the not perfect, to offer grace when I disagree, to pray for the spiritual growth of the body, and to love those who walk through the door, and love them more like Jesus does.
While I love our worship band, they don’t always play my favorite songs. The pastor’s message is always Biblical and moving, but isn’t always what I think I needed to hear. Yet, the people always are there. I can hug them, say a prayer, ask about their week, bring them a meal.
I’ve seen God use my church body to change me the most when I was serving others through faithful attendance and fellowship.
Lastly, we go to church because it’s part of growing in our walk as Christians.
Through fellowship, we learn to be transformed by the renewing of our minds. Attending a church building, home church, or even a small fellowship group helps us strengthen our relationship with God and our understanding of His word and character. In these difficult times culturally, we need the church family to encourage us as believers to live righteously.
By attending church, we develop relationships that help refine us, with people who challenge us, to reject the sinful thoughts and beliefs of the world.
No, you don’t need to go to church to be a Christian, but we all should to grow as members of the body of Christ.
We all miss Sundays here and there. We don’t attend every pancake breakfast or women’s tea, but church attendance should be a priority. But the more I go, the more I seek God, the more I want to go. You will be blessed and be a blessing as part of a group of people pursuing the great commission of Christ.
Recommended Resources:
Another Gospel? by Alisa Childers (book)
How Can Jesus Be the Only Way? (mp4 Download) by Frank Turek
Jesus, You and the Essentials of Christianity by Frank Turek (INSTRUCTOR Study Guide), (STUDENT Study Guide), and (DVD)
Was Jesus Intolerant? by Frank Turek (DVD and Mp4)
Jennifer DeFrates is a former English and Social Studies teacher turned homeschool mom and Christian blogger at Heavennotharvard.com and theMamapologist.com. Jennifer is a 2x CIA graduate (the Cross-Examined Instructors Academy) and volunteers with Mama Bear Apologetics. She has a passion for discipleship through apologetics. Her action figure would come with coffee and a stack of books. She is also the reluctant ringleader of a small menagerie in rural Alabama.
Originally posted at: https://bit.ly/45HQtGa
Miracles in America’s Founding? with Tim Mahoney
PodcastIs the United States of America a product of divine intervention or mere coincidence? Frank welcomes Patterns of Evidence filmmaker, Tim Mahoney, on the program to discuss his exciting new docu-drama, ‘The American Miracle‘, a film that dives into some of the most astonishing and unexplainable events in America’s birth and rise to prosperity and power.
During their conversation, Frank and Tim will answer questions like:
Based on the New York Times bestselling book by Michael Medved and created in anticipation of the 250th anniversary of the Declaration of Independence, The American Miracle movie brings history to life with gripping stories, dramatic reenactments, and powerful reminders of God’s providence in the formation of our nation. You’ll learn about “coincidences” that seem anything but accidental—and why forgetting them comes at a cost. This new film is only in theaters JUNE 9-11 so grab your tickets TODAY and invite your church small group! It just might give you the American history lesson you never got in school.
If you enjoyed this podcast episode PLEASE HELP US SPREAD THE TRUTH OF CHRISTIANITY BY SUPPORTING OUR MINISTRY HERE. 100% of your donation goes to ministry, 0% to buildings!
Resources mentioned during the episode:
WATCH THE TRAILER & GET YOUR TICKETS HERE! AmericanMiracleMovie.com
BOOK: The American Miracle by Michael Medved
Countercultural Warriors…
Theology and Christian ApologeticsAn Age of Mirrors
Ours is an age of mirrors. Addicted to the thought of self, individuals of profound dignity and worth huddle together en masse as they shuffle along the broad road that leads them anywhere but towards life. The sides of the road are lined with mirrors, reflections of this act or that moment or those days. Deceptively effective, the mirrors keep the eyes of the people on themselves as they desperately seek to find deeper meaning in rituals and events made shallow by selfishness. The mirrors control the persons, reducing them to spectators of their own existence. Always primping, endlessly posturing, carefully portraying what they believe is the best face for others to see, the faces in the mirrors present a staged collage of a life that is more prop than substance, more acting than living.
Divine Purpose
The woman of God comes into this teeming gaggle of confused souls and, simply by not looking at her mirror but choosing, rather, to look at her Savior, becomes the means to helping others look away from themselves to find themselves. The man of God stands amid this cadre of insecure masculinity and, with a turn of his gaze away from an image that is not real toward the One in whose image he is made, leads others to see their worth in the maker of heaven and earth. This is the countercultural warrior that God calls each of us to be, women and men of God whose eyes are on eternity and whose hearts are filled with divine purpose—showing the world that they can look away from the mirrors and behold the God who is love. Only then will they find the meaning for which they so desperately long.
Hearing the Call
The call of the countercultural warriors sounds forth in the words of Jesus: “Love the LORD your God with all your heart, with all your soul, with all your mind, and with all your strength” and “love your neighbor as yourself” (Mark 12:30-31 NKJV). In a beautiful twist of holy irony, the countercultural warriors give themselves fully and without reservation—heart, soul, mind, and strength—to another. To the One and those made in His image. There is no room for self in the complete surrender and devotion of self to God and neighbor. As the Spirit’s refining fire burns ever brighter, the dross of selfishness is consumed as the holy coals of God-exalting selflessness glow white hot within the joyful wake of self-denial and sacrificial devotion.
Embodying Divine Love
It is only when such countercultural warriors arise in humble obedience that the world’s self-destructive inward bent and its vanity disguised as virtue are outed as the soul destroying lies that they are. It is only when countercultural warriors seek to embody divine love—with the courageous hearts of the meek and a towel girded waste with pitcher and bowl deployed in washing the feet of another—only then will they walk in the calling issued forth from the crucified Savior, the risen Lord, the coming King.
Will You Accept His Call?
Will you look away from the mirrors and look up in faith to the only One in whom is life? Will you close your ears to the siren call of selfishness that leads to making shipwreck of life, heeding instead the call of Jesus to find your life by losing it? Will you step into the fray of cultural chaos and become the countercultural warrior God calls you to be?
Recommended Resources:
Is Morality Absolute or Relative? by Frank Turek (Mp3/ Mp4)
Was Jesus Intolerant? (DVD) and (Mp4 Download) by Dr. Frank Turek
Jesus vs. The Culture by Dr. Frank Turek DVD, Mp4 Download, and Mp3
Can All Religions Be True? mp3 by Frank Turek
T.J. Gentry, D.Min., Ph.D.: Senior Executive Vice President, Assistant Editor, Publisher, and Contributor serves as the Senior Pastor of First Christian Church of West Frankfort, Illinois, the Assistant Vice President of Publishing and Communications, and the Assistant Editor of Bellator Christi Ministries. He formerly served as the Executive Editor of MoralApologetics.com. Dr. Gentry earned his Ph.D. in Theology and Apologetics (Liberty University); Ph.D. in Theology with Missiology (North-West University, South Africa); and Ph.D. in Biblical Studies, Ph.D. in Leadership, and D.Min. in Pastoral Counseling (Carolina University). Additionally, he is the President of Illative House Press (illativehousepress.com), having previously published Pulpit Apologist: The Vital Link between Preaching and Apologetics(Wipf and Stock, 2020) and Absent from the Body, Present with the Lord: Biblical, Theological, and Rational Arguments against Purgatory(Wipf and Stock, 2019).
Dr. Gentry proudly served his country, both enlisted and officer, in the United States Army Chaplain Corps, and he has taught martial arts as a Christian ministry platform since the late 1990s. He is an adjunct professor at Carolina University (carolinau.edu) and Carolina College of Biblical Studies (https://ccbs.edu). He and his wife are blessed with five children and two grandchildren. His daily Bible teaching and devotions can be heard at tjgentry.net.
Originally posted at: https://bit.ly/3FlqbPz
Why Are Farmers Being Murdered in South Africa? with Simon Brace
PodcastWhy are white farmers being murdered in South Africa, and why does the media ignore or deny it? Is colonization the biggest threat to the country with one of the highest murder rates in the world, or is there a different issue that politicians and policy makers need to bring to the table? Frank sits down with Simon Brace, National Director of Ratio Christi South Africa, to expose how Marxist ideology, CRT, and postmodern thinking have taken root in universities and are reshaping the soul of the nation. Together, Frank and Simon tackle pressing questions like:
As South Africa faces political unrest, rising crime, and deep cultural confusion, people around the world need to understand what’s driving the chaos. Tune in to find out how moral relativism disguised as justice is destroying the nation from within and why Christians in the U.S. must keep standing for truth. If you want to support Simon on his mission, please keep South Africa in your prayers and visit the link in the resources listed below.
If you enjoyed this podcast episode PLEASE HELP US SPREAD THE TRUTH OF CHRISTIANITY BY SUPPORTING OUR MINISTRY HERE. 100% of your donation goes to ministry, 0% to buildings!
Resources mentioned during the episode:
Support & Contact Simon: Ratio Christi South Africa
Southern Evangelical Seminary & Bible College
JD Vance – The Universities Are the Enemy
Should Christians Practice Deliverance Ministry? with Simon & Alisa Childers
Articles that confirm the entrenchment of Social Justice Theory in South African universities:
Decolonisation Necessarily Requires Degendering
Queer Activism in South African Education
Correcting Critical Theory Ideas
Philosophy Disguised as Science
2. Does God Exist?, 3. Are Miracles Possible?One of the basic principles that atheistic scientists live by is that science is based on evidence and religion is based on faith. I scarcely have to provide examples of atheistic scientists telling us that for something to be scientific, it must be evidence-based, and it must rely on the time-honored methods of scientific inquiry. Nor do I need to provide examples of them telling us there is no scientific evidence for the existence of God or miracles, and that all religious doctrine is faith-based. Theism, we are told, is based on faith with no objective or valid (which, of course, means scientific) evidence to support it. Even a cursory reading of the publications of the [relevant] atheists will yield example after example of both of these claims.
Science, we are told, has found no evidence for the existence of God. The conclusion atheists have drawn from this is that science has discredited theism. If we theists would think scientifically, we would acquiesce to this line of thinking and abandon our belief in God. That we do not do so supposedly proves we aren’t committed to evidence-based ideology, but that we are instead committed to accepting vacuous assertions on blind faith.
I am, however, constrained to point out the following:
The Origin of Life
The first example of faith-based claims from the atheists is their belief in spontaneous abiogenesis. The truth is, we have no scientific evidence that spontaneous abiogenesis ever occurred.
Naturalist Karl Popper:
John Horgan:
The tragically credulous among us who have become convinced that Stanley Miller solved the puzzle of how life began on this planet do not understand the reality of the situation.
When I studied paleontology at the University of Colorado, my professor stood up in front of the class one morning and declared the following: “We scientists believe in spontaneous abiogenesis by a leap of faith.” It is a working hypothesis atheists must subscribe to, or their entire ideology concerning the origin and evolution of life on this planet comes crashing down. There is an elephant in the room during every debate concerning evolution vs creation and atheism vs theism: without spontaneous abiogenesis, evolution occurring on its own in the natural world is meaningless and not worth talking about. It is the basis on which the subsequent process of gradual evolutionary transmutation through natural selection rests. If spontaneous abiogenesis never occurred, it’s all over for evolution. Yet atheistic evolutionists accept this bedrock proposition by blind faith without a shred of scientific evidence to support it. That means their entire evolutionary framework is built on a bedrock of faith.
Atheists have made numerous attempts to cope with this inescapable reality. They tell us that spontaneous abiogenesis occurred through natural processes guided by natural law. We just don’t know what those natural processes and laws are yet. But someday scientists will discover what they are, because that’s what science does.
It doesn’t take long to realize that this is nothing more than another article of faith being used in a desperate attempt to rescue the first article of faith from public humiliation. The idea that “science” often discovers what we were previously unaware of does not mean it will eventually discover principles that will explain everything we don’t currently know. Further, there is no scientific evidence to support the claim that science will someday discover these answers. This is a vast array of faith at work. It is faith in the gaps and nothing more.
Some atheists give us a principle they claim to follow and insists we must follow as well if we are to navigate the waters of reasons to invest in our beliefs about these matters, specifically about miracle claims: absence of evidence is evidence of absence. The idea is that there is supposedly no scientific evidence for the existence of God or miracles, therefore this should count as evidence that they don’t exist. If we accept that principle, the atheists should follow it as well, n’est-ce pas? So let’s apply it to both of the claims we examined above. There is no scientific evidence that spontaneous abiogenesis occurred. I’ve never heard an atheist scientist dispute this. If absence of evidence is evidence of absence, they should reject the entire idea of spontaneous abiogenesis on the grounds that there is no evidence that it ever occurred. But have they rejected it? Absolutely not.
What about the claim that science will eventually discover the natural laws that supposedly caused spontaneous abiogenesis to occur? There is no scientific evidence that science will ever uncover them either. If absence of evidence is evidence of absence, the atheists who believe this should reject it just like they should reject the idea that spontaneous abiogenesis ever occurred. Have they rejected this one? Not on your life. They still believe with steadfast optimism without a scrap of evidence that science will someday come through for them. I remind the reader that the mere fact that scientists have discovered the answers to numerous questions does not mean they will eventually discover all of them.
Beginning of the Universe
When theists broach the topic of the beginning of the universe, we point out with Leibniz that anything that has a beginning must have a cause. The universe has a beginning, and therefore has a cause. Since the universe is made up of space, time, matter, energy, and physical or natural laws, the cause of the beginning of the universe cannot be any of those things, and must therefore be spaceless, timeless, immaterial, and beyond the scope of natural law, since none of those things, especially natural law, existed prior to the beginning of the universe. The cause of the beginning of the universe must therefore be supernatural. But atheists tell us there is another possibility: the multiverse. The multiverse (the existence of multiple universes) can allegedly explain the cause of the beginning of our universe, and the multiverse is considered eternal or infinite, with multiple universes all causing the “creation” of more universes in an endless cycle making up a kind of universe factory. (I’ll save the atheists who believe in this idea the embarrassment of asking them what the cause of the multiverse was. It can’t be infinite or eternal for the same reasons our universe can’t.) This is what Lawrence Krauss believes.
When we had a real-time discussion with him during a book club session in mid-2021, he told us our universe had a beginning: “The universe didn’t exist, and then it did exist.” He dismisses any discussion of God by telling us he is not necessary for the explanation of the beginning of “our” universe, since the other universes can fill in that blank without having to resort to supernatural explanations. When we asked him if he had any evidence for the existence of other universes, or that they could be the cause of ours, his answer was “not yet, but I’m working on it.” In other words, he refuses to believe in God based on rational evidence, and rather accepts the existence of the multiverse on the basis of raw faith, and is confident he will find evidence for it sooner or later—again, an unqualified expression of blind faith. I use the word “blind” here because he has no idea whether such evidence will actually materialize. He simply hopes it will . . . by faith.
It appears the principle of “the absence of evidence is evidence of absence” applies only to theism and miracles, and doesn’t apply to the ideology of the atheists who promote it. If it did, they would have to reject their own fundamental assumptions. But if they did that, their whole atheistic evolutionary framework would tank. Yet atheistic scientists continue to blast theists for our alleged faith-based beliefs. Breathtaking.
The irony is that faith plays no role in theistic or Christian epistemology whatsoever. In my debates with atheists, I would never offer any proposition and ask that it be accepted on blind faith with no empirical or analytic evidence to support it. We don’t say, “just have faith, my child,” or “we know God exists and he created the world because the Bible says so.”
Defining Faith
I don’t know how many atheists or even theists realize that there are always two definitions of faith involved in the dialogue. It is typical for this equivocation to undermine the clarity of these discussions, and to render them fruitless. The modern definition of faith is believing in something with no evidence to support it. The biblical definition of faith is altogether different: putting your trust and confidence in something that has proven itself to be trustworthy. We all have faith in airline pilots and mechanics because they have a track record of safety we can all live with. We don’t step on board that plane simply because someone told us to believe we will be safe when we have no reason to trust them. Biblical faith is not even remotely similar to modern faith. Modern faith is a putative basis for knowledge. Biblical faith is the basis for a relationship, not knowledge.
The modern concept of faith is substantially grounded in existentialism. Science and reason led to despair, so if anyone wanted to believe in anything having meaning, they had to make a blind leap of faith into the upper story where love and hope had meaning but were devoid of reason. Francis Schaeffer showed us that Christianity offers a unified field of knowledge that encompasses both the lower story of science and reason, and the upper story of love and hope. It is not necessary to abandon reason, or to abandon hope. Both are upheld in a comprehensive worldview that tells us what we need to know in all areas of knowledge, and forms a solid basis for scientific inquiry as well as philosophy. Schaeffer’s booklet No Final Conflict is quite helpful in understanding that authentic faith and reason are not at odds with each other, but actually reinforce each other in a way that brings a refreshing optimism to intellectual pursuits. Christianity has nothing to fear from science, and vice versa.
Alvin Plantinga further underscores this point:
Even though serious theism and Christian ideology is evidence-based, unfortunately there are still many Christians who exercise blind faith that looks more like existentialism. And there are many atheistic scientists who rely on pure faith for some theories, but routinely rely on evidence for many of their scientific conclusions. So instead of saying science is purely evidence-based and religion is purely faith-based, the point needs to be revised to say the following: scientists embrace ideas that can be both evidence-based and faith-based, and the same can be said of pedestrian theism. Scholarly theism, however, does not rely on blind faith. But atheistic science relies on a foundation of faith, even though much of its study is also evidence-based. Embracing this more realistic assessment of the situation takes the extremism out of it and allows for a more fruitful dialogue.
We also need to recognize that scientists, and those who are atheists in particular, often make observations that are purely philosophical rather than scientific. The fundamental thesis that science is exclusively evidence-based is one of them. That is not a scientific statement, it’s a philosophical statement about science. It’s a second-order proposition rather than a first-order conclusion about their primary subject of study derived from scientific means and methods. There are more examples:
There are numerous others. All of the above propositions are false. That atheistic scientists pretend they are speaking as scientists when they say these things should be strongly discouraged. Either that or they should make it clear to their readers and listeners that what they are saying is philosophical and not scientific. I have no objection to scientists speaking as philosophers. But I do object to doing so without admitting it, and worse, without realizing it.
Improbability: A Theistic Objection
There is a deeper issue here that we must address. The most common objection theists have against the occurrence of the evolutionary process in the absence of intelligence is that it is immensely improbable. This is a strong objection, to be sure. But it’s not the strongest. What do I mean?
If you demonstrate that something is possible, you haven’t demonstrated that it’s actual. But if you demonstrate that something is actual, you have automatically demonstrated that it’s possible. What atheists must show is not that evolution could have occurred. They must show that evolution did occur. Based on this principle, if you can show that evolution is possible, you haven’t provided a scrap of evidence that it happened. That’s a completely different matter. At the end of the day, who cares if evolution is possible? The only thing we should be interested in is whether or not it happened, not whether it could have.
So, there are two categories of evidence evolutionists are interested in: evidence that it might have occurred, and evidence that it did occur. The only evidence that matters is the evidence that it did occur. And the evidence we are given that it did occur is in the form of a series of predictions which evolutionary theory makes. That those predictions occur, however, is not evidence for evolution, unless they are unique to evolution, which they are not. Every prediction coming from evolutionary theory is also consistent with other theoretical models describing the origin of the life forms in question. Predictions that are shared by competing theories are of no value in deciding which theory is sound, and therefore must be discarded. Since these predictions are not evidence for evolution, but are all we are given, the uncomfortable truth is there is no empirical evidence for evolution.
This is why the problem of faith is so central to the discussion. Atheists not only have faith that macroevolution could have occurred, they have an even stronger faith that it actually did. The second case of blind faith is more problematic than the first. We hear from the four horsemen that evolution is a fact, not just a theory. In an article in the prestigious Scientific American, we are told the following: “In addition to the theory of evolution, meaning the idea of descent with modification, one may also speak of the fact of evolution.”[4]
Richard Dawkins himself has this to say about the matter: “One thing all real scientists agree upon is the fact of evolution itself. It is a fact that we are cousins of gorillas, kangaroos, starfish, and bacteria. Evolution is as much a fact as the heat of the sun.” [5]
Apparently if a scientist doesn’t think evolution is a proven “fact,” they are not a “real” scientist.
I have a lot more sympathy for someone who believes in a possibility by faith than I do for someone who believes in a concrete actual occurrence by faith. If faith is not a valid basis on which to form a scientific theory, letting it be the basis for a fact is more of a disaster than it being the basis for a mere possibility. [6]
Atheists Are Dependent on Evolution
We also must address the uncomfortable reality that atheists are desperately dependent on evolution and an old universe for their worldview to survive. Without evolution and an old universe, atheism dies a billion deaths. That atheists need evolution and the old universe to be scientific facts does not mean they are false. But we must not forget that they are both based on articles of faith for the atheistic scientist. This means that their need for these theories does in fact play a role in their ideology, whether it’s comfortable to admit that or not. For evolution to occur, there must be enormous periods of time to accommodate it. If that kind of time isn’t available, evolution is rubble. I always urge serious caution when one dogma is absolutely necessary to support another one. If there is no God, evolution is the only option, whether it’s true or not. Therefore, it has to survive all intellectual scrutiny whether there is evidence for it or not, and whether other theories do a better job of accounting for all the data or not. Another way to put this is that atheistic naturalism demands and requires these dual ideas: evolution and the old universe. If either one or both are discredited, the dual ideologies of atheism and naturalism are nonsense.
So, if you adopt the worldview of atheism, you automatically sign up for naturalism, and you have no choice but to sign up for both evolution and an old universe. The reality is, committed atheists would believe in evolution and the old universe whether there was scientific evidence for them or not. Their worldview demands it. Those who are trained in philosophy see this as a gigantic red flag. Suddenly, evidence has actually become superfluous and irrelevant. If an atheist who wants to hang on to his worldview will believe in these things even if there is no apparent evidence for them, he may as well not even concern himself with the evidence at all.
As usual, I am not the only one who has marshaled this observation. In his book Darwin on Trial, Philip Johnson relates a similar point:
When Johnson comments on Stephen Jay Gould’s theological musings, he describes the vacuity of such speculations:
This posture where philosophical commitments eclipse empiricism is as disturbing to the philosopher as it is embarrassing to the atheist, whose ideology is grounded more in the philosophy of evolution than the science of evolution. As uncomfortable as this is, it cannot be ignored by anyone involved. Not only is there no respectable evidence for evolution, the atheist scientist who believes in it would do so mainly on the basis of these philosophical presuppositions. Philosophy is primary; science is secondary, and only serves to induce the illusion of credibility. This is one of the main reasons atheistic evolutionists remain faithful to the Darwinian dogma even when empirical evidence and natural law fail to confirm it. That they are willing to wait indefinitely for new discoveries they hope will finally support what they have until now held by stubborn iron-clad faith tells us all we need to know about the status of evolutionary “science.” The evidence truly is lacking, and the situation has not improved since the time of Darwin. It has only become worse. [9]
Someone in the atheism school might object by saying it was the scientific evidence for evolution—among other things—that inspired him to abandon theism and not the other way around. But that ignores the fact we observed before: there is no scientific evidence that evolution actually occurred; it is an article of faith and not a conclusion derived from scientific evidence. The best that the evidence could ever do is show us that evolution could have occurred. Even that “evidence,” if it exists at all, is flimsy. If the alleged lack of evidence for the existence of God is what turned the former theist over, this is a faith-based maneuver as well: no amount of scientific evidence can show that God does not exist. So, all that the former theist who has abandoned theism for atheism has done is exchange one set of what he thought were faith-based beliefs for another set that actually is. He hasn’t traded in superstition for science. He’s done the opposite.
As for the old universe, it is necessary for atheism. But even though it’s necessary, it’s not sufficient, so it’s not relevant to the issue of abandoning any particular worldview. Theism is comfortable with an old universe or a young one. But a young one is fatal to atheism, which is one of the reasons why it is unthinkable for the atheist. This again renders the evidence superfluous. The real reason the committed atheist believes in an old universe is that he has no choice. If there is apparent evidence for it, it is secondary. If the evidence is valid, this is a matter of mere convenience, but it is not central to the discourse. What counts is the antecedent predisposition against the supernatural, and that’s a matter of philosophy, not science. Yet these philosophical considerations are nevertheless presented as hard science to audiences who are hardly capable of differentiating between the two. The atheists know full well that this works beautifully to their advantage.
Questioning Gould
When he visited Denver in the early 90s, I asked Harvard paleontologist Stephen J. Gould the following question: “How do you respond to the observation that the only evidence for punctuated equilibrium is the lack of evidence for gradualism?” His response was quite revealing: “I would respond by saying that it’s the only alternative. Well, there is another alternative, but that one is unthinkable. Hell, let’s just say there is no other alternative and leave it at that.” The audience erupts with thunderous laughter and enthusiastic applause. They looked at me as though my knuckles were dragging on the floor. But they were missing the elephant in the room: Gould didn’t correct me by saying there is positive evidence for punctuationism. His answer assumed there wasn’t, and that I was correct in pointing that out.
This illustrates what Gould has actually stated in his book Wonderful Life: The Burgess Shale and the Nature of History. Scientists are not completely objective in the sense that their worldview has a significant influence on their theories.
Consider the old universe ideology. That there is an enormous distance between celestial objects means it has to take untold millions of years for light to reach a potential observer far away from the source. This is considered scientific evidence for an old universe. But there are monstrous hidden assumptions beneath the surface here: that light has always traveled with the same velocity we observe today, and that the laws of physics (whether conventional or exotic) apply to the origin of the universe. In other words, there is an implicit adoption of uniformitarianism and naturalism involved. The idea that the origin of the universe could have been supernatural is verboten. That atheistic scientists rely on a naturalistic foundation scarcely needs to be questioned. But the old universe theory loses its footing if naturalism is abandoned. What we must understand here is that the ideology of an old universe is not ultimately grounded in science. Science may be involved, but it usually rests on naturalism, and naturalism is a philosophical disposition, not a scientific one. So, the old universe depends on philosophy at its core and not on science alone. The idea that there is scientific evidence for an old universe assumes the origin of the universe was naturalistic in nature and that naturalistic science has the last word on how it occurred. If naturalism is false, all bets are off. Strictly (and philosophically) speaking, natural law could not have caused the origin of the universe. As I state elsewhere, the origin of natural law cannot be natural law. This means the origin of the universe and natural law itself is by definition supernatural. If this is the case, we cannot necessarily trust our naturalistic assumptions in speculating on the age of the universe. Age is suddenly not even a coherent concept when it comes to measuring the nature and roots of the universe’s existence.
I want to avoid the confusion of thinking I’m talking about apparent age here. Even apparent age relies on some naturalistic assumptions, namely, that the speed of light is not subject to change as a result of the influence of supernatural forces. If naturalism is false, apparent age is extraneous. And the fact that the origin of natural law cannot be natural law proves that naturalism is false. What I am suggesting is not apparent age, but that the very concept of the “age” of the universe using conventional methods of measuring time may in fact be meaningless, especially as you approach the early stages of contingent existence. This does not mean the universe is ageless and had no beginning. But if God exists, and created the universe, we have no way of knowing when the supernatural forces ended and when the natural ones began, which means we may not be able to determine how long ago that beginning occurred. And there are no rules God would be obligated to obey in such a scenario—certainly none that we could invent.
That theism has nothing to fear from the outcome of the evolution debate or the old universe debate leaves the theist free to follow the evidence wherever it leads. It also leaves him free to follow evidence from a variety of intellectual disciplines without being confined to the physical sciences alone. This is made possible by the appropriate rejection of the self-contradictory sophistry of scientism. But the atheist has no such freedom if he is to remain an atheist. He is forced to accept evolution even if it’s false, and to reject some creation model even if it’s true. The same is true of the old universe.
Scientism
Once someone becomes an atheist, the most common sequel as far as I have seen is for him to adopt the ideology of scientism. Suddenly science becomes the only avenue through which to pursue truth. In fact, the adoption of scientism has sometimes even preceded the abandonment of theism and has led to it. It can occur in either order. But regardless, when you abandon theism, you seldom retain any confidence in theology or anything that would tend to support the possibility of miracles. So, the incipient atheist locks himself in a cage of truncated intellectual pursuits that render philosophy, certainly theology, and sometimes even history irrelevant. This dramatically decreases the chances the atheist will be swayed by the powerful philosophical arguments against atheism and thus bring him back from the abyss.
If there was a more serious consideration of the relevant and inescapable philosophical issues involved in this debate, more attention would be paid to the disparity between what we can observe in the present and what we can know of the past. The truth is, what has occurred in the past is more within the purview of history than science. I am not suggesting that science can’t address questions of what has occurred in the past. I’m saying only that theories about the remote past are a different kind of theory than theories about the present or the recent past. The former category has more to do with forensics than with experimentation or direct observation. Once you open the container marked forensics, you have broadened the scope of your investigation to include disciplines that are beyond conventional natural science.[10]
What is it that discourages this broader approach? The answer is simple: scientism. Another way of putting it is scientific arrogance, the kind that says science is the only source of truth, and that scientists are the torch-bearers of human knowledge—to the exclusion of historians, philosophers, and theologians. It used to be that the last two in the list enjoyed the respect of scientists. Historians still do to an extent, but even their discipline has been held in contempt in modern times for failing to be scientific enough.
An Engineering Problem for Atheism
To close, I want to briefly offer some insights on some scientific concepts for your consideration and to further illustrate the weight that philosophical considerations have on this discourse.
I would like to introduce an idea that we could properly call a cybernetic principle. The core ideas in this vein can be partly attributed to Dr. A. E. Wilder-Smith, author of The Natural Sciences Know Nothing of Evolution. It goes something like this: the more intelligence and energy an engineer has at his disposal, the less time it will take for him to complete a complex mechanical project. The inverse is obvious: the less intelligence and available energy (or power) the engineer has at his disposal, the longer it will take him to complete a complex mechanical project. So, if the engineer wants to build a teleonomic (e.g. von Neumann) machine, intelligence—i.e., knowledge of the principles of engineering—and a substantial power source will be his best friends.
Now let’s perform a thought experiment. Suppose we reduce the intelligence factor to zero. That would increase the length of time to complete the engineering project to infinity. In other words, it would never be completed. This would also be true if we reduce the available energy or power source to zero as well. The lack of intelligence and/or available rectified energy means that no machinery will be constructed—ever. This is an exact representation of the universe in the absence of a powerful intelligent creator. This means that nothing like the complex machinery we observe in nature such as the DNA molecule will ever emerge. It should be noted that this is exactly where Dawkins and company begin: a universe completely devoid of intelligence. Do the math.
But what if we increase the intelligence and specific available rectified energy to infinity? We would have an unlimited reservoir of intelligence and an unlimited usable power supply. What happens to the time required to complete the teleonomic project now? It reduces to zero. In other words, the idea that a powerful intelligent infinite being can create complex teleonomic forms instantaneously is hardly unscientific nonsense or superstition.
This is a valid scientific principle and it is properly supervised by concepts in the philosophy of science. There is one thing and one thing alone that can render this ideology absurd: naturalism. That’s it, and that’s all. Notice that it is not rendered absurd by science, but by philosophy, and as we have seen, philosophy that is intrinsically faulty and incoherent. I would recommend pointing this out the next time someone tells you that creationism is nothing more than ignorant superstition.
The typical atheist scientists would object to the above by saying we are invoking metaphysics in the explanation of these origins. My reply would be, “you’re catching on.” And the truth is, whether they know it or not, and whether they will admit it or not, so are they.
References:
[1] Karl Popper, “Scientific Reduction and the Essential Incompleteness of All Science,” Studies in the Philosophy of Biology, Francisco Ayala and Theodosius Dobzhansky, eds. (Berkeley: University of California Press, 1974), 270.
[2] John Horgan, Stanley Miller and the Quest to Understand Life’s Beginning, Scientific American, July 29, 2012.
[3] Alvin Plantinga, Where the Real Conflict Lies, preface, emphasis in the original.
[4] https://www.scientificamerican.com/article/15-answers-to-creationist
[5] Richard Dawkins, The Illusion of Design, Natural History 114 (9), 35–37, emphasis mine.
[6] There are some scientists who reject this distinction between a fact and a theory. They will insist that a theory can be said to be as strong as a fact if there is enough support and consensus in favor of it. This is why we often hear an objection when someone points out that evolution is only a theory, and therefore does not need to be taken as seriously as it would if it was a more substantially grounded and reliable fact, and it therefore should not be the only explanation of origins taught in schools. The debate rages on. However, at the end of the day, we must be certain we recognize that the distinction between fact and theory is a philosophical debate, and not a scientific one. So the attitudes some scientists have concerning this issue are interesting, but they should be encouraged to make it clear that when they comment on this issue, they are speaking as philosophers, and therefore their credentials as scientists do not necessarily carry a great deal of weight on this question.
[7] Philip Johnson, Darwin on Trial, 92, emphasis mine.
[8] Ibid., 94, emphasis mine.
[9] See Stephen Meyer, Darwin’s Doubt (2013), Michael Denton, Evolution: Still A Theory In Crisis (2016), and Michael Behe, Darwin Devolves (2019).
[10] [Editor’s Note: The author seems to be distinguishing experimental science from historical science. This division separates fields like biology, chemistry, and physics, on one hand from all forms of historical study such as archaeology, history [proper], anthropology, and forensics. Both experimental and historical science are conventionally recognized as facets of natural science [i.e., the study of what has/does/will happen in nature, given natural causes]. The experimental sciences, however, involved controlled experimentation, and can involve rigorous methods of testing including repeatability. Historical sciences are inherently limited this way, since no past event can ever be repeated, strictly speaking (January 17, 1919 only happened once in all of human history). In that way, experimental science tends to carry more clout in certain naturalistic and anti-theistic circles. Informally speaking, experimental sciences are sometimes called “science” whereas historical sciences are called “history.” That seems to be how Blair is using the terms here, even if, strictly speaking historical science is still a legitimate field of science.]
Recommended Resources:
How Philosophy Can Help Your Theology by Richard Howe (MP3 Set), (mp4 Download Set), and (DVD Set)
When Reason Isn’t the Reason for Unbelief by Dr. Frank Turek DVD and Mp4
Why Science Needs God by Dr. Frank Turek (DVD and Mp4)
Stealing From God by Dr. Frank Turek (Book, 10-Part DVD Set, STUDENT Study Guide, TEACHER Study Guide)
Phil Bair studied philosophy, technology, earth sciences, and music theory at the University of Iowa, the University of Colorado, the National Institute of Technology, and Simpson College in Indianola Iowa. He has been dedicated to independent study and research for over thirty years in a variety of subject matter pertaining to the Christian world view. He has written several monographs on the relationship between theology and hope, being true to the Word of God, the creation/evolution controversy, and critiques of alternative spiritual doctrine and practices. He has written multiple books (all available on Amazon by searching “Phil Bair”. He has delivered lectures, seminars, and workshops to churches and educational institutions on apologetics, textual criticism, creation science, ethics, critical thinking, the philosophy of science, understanding new age thought, and the defense of Christian theism, as well as current religious, philosophical, cultural, and political trends, with an emphasis on formulating a meaningful and coherent Christian response in those areas. His roles include author, speaker, Bible study leader and video editor. He has served as philosophy consultant and speaker for Rivendell, a cultural apologetics organization founded in Denver, Colorado and headquartered in Santa Barbara, California.
Originally posted at: https://bit.ly/3SWqvqX