Philosophical Naturalism

MYTH: Human/Chimpanzee Similarities

Published by Papa Giorgio

(There are really two “apologetics” [streams of arguments] below. The first is a refutation of Chimp/Human similarities; the second is a dealing with the underlying presuppositions and the self-defeating aspects of them [Jump To This]. And this post spawned a “SISTER POST” of sorts. Enjoy.)

UPDATED MEDIA

TIMELINE CHAPTERS

  • 0:35 ‘They’re 99% the same’
  • 1:56 70% aligned and verified
  • 3:55 Time needed for evolution
  • 5:29 Chromosomes don’t add up
  • 6:57 What else is similar?
  • 9:07 More than merely DNA
  • 10:27 Useful in witnessing
  • 11:52 These facts convince scientists

Here I want to offer a somewhat short refutation [NOT] of the perpetual myth about human and chimpanzee DNA being 99% similar. One friend included it in a comment to me:

  • A cat shares 85 percent of our DNA along with dogs. Plants 15-20 percent . We share 90% of the genome with a banana. Chimpanzees 99% nearly…

Here is my short response:

Not only that, but your idea of 99% is not a real stat as well. Many things have changed since that 1975 claim.* One example is that junk DNA is roundly refuted, and 2001 and 2005 Nature and Science Journal articles make clear that we share from 81% to 87% of DNA with chimps. That shouldn’t be a surprise since we both have eyes to see, stomachs to digest food, etc. So again, when I see you make claims above, rarely are they rooted in anything either current or true. 

* (CREATION.COM) The original 1% claim goes back to 1975.2 This was a long time before a direct comparison of the individual ‘letters’ (base pairs) of human and chimp DNA was possible—the first draft of the human DNA was not published until 2001 and for the chimp it was 2005. The 1975 figure came from crude comparisons of very limited stretches of human and chimp DNA that had been pre-selected for similarity. The chimp and human DNA strands were then checked for how much they stuck to each other—a method called DNA hybridization. (2. Cohen, J., Relative differences: the myth of 1%, Science 316(5833):1836, 2007; doi: 10.1126/science.316.5833.1836)

Even a recent 2006 TIME article continues the mantra when they say, “Scientists figured out decades ago that chimps are our nearest evolutionary cousins, roughly 98% to 99% identical to humans at the genetic level.” So while science moves on and corrects itself, our culture is stuck in what was said to be a proof, and reject what ACTUALLY an evidence against the evolutionary proposition. Similar refutations of evolutionary positions that Richard Dawkins and “Junk DNA.”

What do I mean by that? I mean that if something is said to be evidence and is used to promote [FOR] the evolutionary paradigm… and then it is shown not to be the case… wouldn’t it then logically be an evidence AGAINST this said paradigm? I think so.

MOVING ON… SORTA

Before zeroing in on the Chimp issue, one other quick note regarding a recent discovery that undermines this “similarity” idea. That is this study:

PJ MEDIA notes:

A study published in the journal Human Evolution is causing quite the stir. In the words of Phys.org, “The study’s most startling result, perhaps, is that nine out of 10 species on Earth today, including humans, came into being 100,000 to 200,000 years ago.”

So startling, in fact, that according to David Thaler, one of the lead authors of the study, “This conclusion is very surprising, and I fought against it as hard as I could.”

The study’s very own author was so disturbed by how the conclusions challenged current scientific dogma that he “fought against it as hard as [he] could.” His “fight” gives credence to the study’s conclusions. His eventual acceptance, not to mention publication, of the conclusions speaks well of Thaler’s commitment to being a scientist first and an ideologue second.

[….]

This is no small matter for evolutionists because, as World Magazine helpfully summarizes:

According to traditional evolutionary thinking, all living things on Earth share common ancestry, with species evolving through a slow process of random mutation, natural selection, and adaptation over roughly 3.8 billion years. The idea that humans and most animals suddenly appeared at the same time a mere 200,000 years ago or less does not fit with that model.

(See more from my post, “Major DNA Study Undermines Evolution ‘In A Big Way’“) Obviously we differ on time-scales… but it sure seems like they are getting closer to mine over said time. But if one wishes to keep it ecumenical, here is a quote I love: 

  • “While thoughtful investigators may disagree about the precise age of the universe, we can be confident about its finite nature”

>> J Warner Wallace, God’s Crime Scene: A Cold-case Detective Examines the Evidence for a Divinely Created Universe (Colorado Springs, CO: David C. Cook, 2015), 37.

Okay, back to the refutation of the 99% similarity. Here, Dr. Thomas Seiler, Ph.D., Physics, Technical University of Munich refutes compelingly this outdated TIME magazine article… and my friend:

…Most of you may have heard the statement that chimpanzees and humans are having 99% of their genes in common. However, what you are usually not told is that this result was not based on comparing the entire DNA of man and ape but only on comparing a very small fraction of it (ca. 3 %). The function of the other 97% of the genetic code was not understood. Therefore, it was concluded that this DNA had no function at all and it was considered “leftover junk from evolution” and not taken into consideration for the comparison between man and ape. Meanwhile, modern genetics has demonstrated for almost the entire DNA that there is functionality in every genetic letter. And this has led to the collapse of the claim that man and chimpanzee have 99% of their DNA in common.

In 2007, the leading scientific journal Science therefore called the suggested 1% difference “a myth.” And from a publication in Nature in 2010 comparing the genes of our so-called Y-chromosome with those of the chimpanzee Y-chromosome we know now that 60% of human Y-chromosome is not contained in that of the chimpanzee. This represents a difference of one billion genetic letters, known as nucleotides.

And modern genetics has recently made another important discovery which was very unexpected. Researchers found that all of the different groups of humans on earth, wherever they live and whatever they look like, have 99.9% of their genes in common. This leads to a problem for the hypothesis of evolution because if humans really were descended from the apes, then how could it be that we only have 40% of our Y-chromosome in common with the apes but at the same time there is almost a complete genetic identity among all humans? If there had been an evolution from ape to man then it should still go on among men and reveal significant genetic differences. These recent discoveries therefore drastically widen the gap between man and the animals. And they confirm that there are in reality no such things as human “races”. Asians, Europeans, Africans and Indigenous people from America and Australia only have superficial differences like color of skin or shape of the nose but they are all extremely similar on the genetic level.

And these recent breakthrough discoveries even go further. Today, because of the extreme similarity of the human genome, it is considered a well-established fact among geneticists, that all humans living on earth now are descended from one single man and from one single woman. In order to convince yourself of this you only have to search in the internet for the terms “mitochondrial Eve” or “Y-chromosome Adam”. These names were given by evolutionists in an ironic sense but now many regret that choice of name because this discovery perfectly confirms the Catholic Doctrine of Creation which has taught for 2000 years that all humans are brothers and sisters descended from one single human couple, the real historical persons Adam and Eve, not from a multitude of subhuman primates….

(Via LIFE SITE NEWS)

Here is a visual of the varying studies (click to enlarge in another window):

This video evaluates the claim that humans and chimps have 98% to 99% DNA similarity.

DR. JONATHAN SARFATI passed this on to me in conversation (click to enlarge):

Wow. Enough said? Or will this myth still infect the brains of people wishing something to be true that continue to lose evidences for? One other noteworthy exchange from that conversation I wish to note here.

Switching Gears

My friend said many things, which is convenient… many skeptics of young earth creationism or Christianity for that matter have paragraphs of bumper sticker [what they think are] facts strung together… like a lullaby to prove to themselves they are right. (What they ironically they call the GISH GALLOP [“it’s far easier to raise numerous unsubstantiated points than it is to refute them properly”] in referring to us.) Which is why I like to stop, and discuss one issue at a time. Which the above is.

When you do that, rarely does the position of the skeptic hold water.

Here is what my friend said:

  • I also see damage being done to children when you teach them things that are scientifically inaccurate. The earth is not 10000 years old…

To which Jonathan Sarfati responded (and reminded me of a larger quote I got from his commentary of Genesis I will post at the end):

ATHEOPATHS: in an evolutionary universe, concepts like “good” and “evil” are just illusions of our brains conditioned by millions of years of Darwinian evolution.

Also ATHEOPATHS: Christianity is evil child abuse.

While the main driver of the topic is a PSYCHOLOGY TODAY article that posits Christianity is harmful to children — just Christianity mind you…

It is a form a Christophobia – a fear of anything related to Christianity/Christ, A bias against one “particular” religious expression. A word I used in one of my first “conversation series” posts on my old blog (November of 2006): “theophobia” – a fear of “the belief in one God as the creator and ruler of the universe”.

… is telling. The point that Doc Sarfati makes is Yuuuge. That is,

  • skeptics of the Faith like to use moral positions to refute the absolute morality of Christianity, or a position they attribute truth to and expect others to grasp said truth as, well, true — is not in fact the case if their worldview is reality. They pay no attention to the underlying aspect of where these laws or stated facts are reasoned from — mind or matter.

While the whole conversation is a bit drawn out, a refuting principle I used in it which is the same principle Dr. Sarfati taps into (i.e., the Laws of Logic), is this quote by J.B.S. Haldane

  • “If my mental processes are determined wholly by the motions of atoms in my brain, I have no reason to suppose that my beliefs are true…and hence I have no reason for supposing my brain to be composed of atoms.”

It is the same as this reflection by Stephen Hawkings noted by Ravi Zacharias:

One of the most intriguing aspects mentioned by Ravi Zacharias of a lecture he attended entitled “Determinism – Is Man a Slave or the Master of His Fate,” given by Stephen Hawking, who is the Lucasian Professor of Mathematics at Cambridge, Isaac Newton’s chair, was this admission by Dr. Hawking’s, was Hawking’s admission that if “we are the random products of chance, and hence, not free, or whether God had designed these laws within which we are free.”[1] In other words, do we have the ability to make choices, or do we simply follow a chemical reaction induced by millions of mutational collisions of free atoms? Michael Polyni mentions that this “reduction of the world to its atomic elements acting blindly in terms of equilibrations of forces,” a belief that has prevailed “since the birth of modern science, has made any sort of teleological [a reason or explanation for something in function of its end, purpose, or goal] view of the cosmos seem unscientific…. [to] the contemporary mind.”[2]

[1] Ravi Zacharias, The Real Face of Atheism (Grand Rapids, MI: Baker Books, 2004), 118, 119.
[2] Michael Polanyi and Harry Prosch, Meaning (Chicago, IL: Chicago university Press, 1977), 162.

John Cleese explains the above in a Monty Python view for the layman:

Here is Ravi again, but this time at a Q&A at Yale being challenged by a graduate student:

To be clear, my friend has no idea that what he has said is internally self-refuting. To show this working out with yet another skeptic of the Faith, here is apologist Frank Turek dispensing in similar fashion to Jonathan Sarfati (see below), Daniel Dennet:

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

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

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

Frank Turek, Stealing from God (Colorado Springs, CO: NavPress, 2014), 46-47.

Or when the same naturalistic position is used to make moral statements… it should be taken as illusory. Philosopher Roger Scruton drives this point home when he says, “A writer who says that there are no truths, or that all truth is ‘merely negative,’ is asking you not to believe him. So don’t.” I agree.

QUOTE[s]

Here is the promised longer quote[s] by Jonathan Sarfati:

…if evolution were true, then there would be selection only for survival advantage; and there would be no reason to suppose that this would necessarily include rationality. After a talk on the Christian roots of science in Canada, 2010, one atheopathic* philosophy professor argued that natural selection really would select for logic and rationality. I responded by pointing out that under his worldview, theistic religion is another thing that ‘evolved’, and this is something he regards as irrational. So under his own worldview he believes that natural selection can select powerfully for irrationality, after all. English doctor and insightful social commentator Theodore Dalrymple (who is a non-theist himself) shows up the problem in a refutation of New Atheist Daniel Dennett:

Dennett argues that religion is explicable in evolutionary terms—for example, by our inborn human propensity, at one time valuable for our survival on the African savannahs, to attribute animate agency to threatening events.

For Dennett, to prove the biological origin of belief in God is to show its irrationality, to break its spell. But of course it is a necessary part of the argument that all possible human beliefs, including belief in evolution, must be explicable in precisely the same way; or else why single out religion for this treatment? Either we test ideas according to arguments in their favour, independent of their origins, thus making the argument from evolution irrelevant, or all possible beliefs come under the same suspicion of being only evolutionary adaptations—and thus biologically contingent rather than true or false. We find ourselves facing a version of the paradox of the Cretan liar: all beliefs, including this one, are the products of evolution, and all beliefs that are products of evolution cannot be known to be true.

Jonathan D. Sarfati, The Genesis Account: A Theological, Historical, And Scientific Commentary On Genesis 1-11 (Powder Springs, GA: Creation Book Publishers, 2015), 259-259.

* Atheopath or Atheopathy: “Leading misotheist [“hatred of God” or “hatred of the gods”] Richard Dawkins [one can insert many names here] often calls theistic religion a ‘virus of the mind’, which would make it a kind of disease or pathology, and parents who teach it to their kids are, in Dawkins’ view, supposedly practising mental child abuse. But the sorts of criteria Dawkins applies makes one wonder whether his own fanatical antitheism itself could be a mental pathology—hence, ‘atheopath’.” (Taken from the Creation.com article, “The biblical roots of modern science,” by Jonathan Sarfati [published: 19 May 2012] ~ comments in the “[ ]” are mine.)

Is There Life After This Life?

Published by Papa Giorgio

What happens after we die? Does everything just end? Or, is there something that comes after this life? Who hasn’t asked themselves these questions? In this compelling video, Dennis Prager deals with the issue of the afterlife head on.

Here is a quote I love from Grant Jeffrey’s book[s] on heaven:

A Hypothetical Test on Your Desire For Heaven

To illustrate this lack of awareness of the reality of Heaven’s glories, I have often during the last few years challenged congregations to participate in an experiment. I ask my audience to imagine for a moment that there is a button on the back of the pew in front of their seat. Then I suggest that they imagine that, if they pushed that button, they and their loved ones would be instantaneously transferred to Heaven to live forever. Then I ask the question, “Would you press the button?” The response of the congregation is fascinating. Usually about one-half of the church audience smile in anticipation of what awaits them in Heaven if their button actually translated them to the presence of Jesus Christ. However, at least half of the audience reveal a perplexed expression on their faces that showing that they have little interest in pushing that hypothetical button. Ask yourself this question: Would I want to go to Heaven today with all my loved ones? If the answer is NO; why not?

Your Mental Image of Heaven

I have asked congregation members in private conversations their real reasons why they would either “push the button” or not. Their responses were quite revealing. Your personal mental image of Heaven will determine to a great degree your attitude and longing for the eternal city. Those Christians who would press this hypothetical button are usually mature believers who are strong in their faith due to many hours spent studying the promises of God. As a result of personal Bible study, reading a book, or attending a church where the pastor taught these great truths, the Christians who would choose to press the button have obtained a strong conviction of the reality of God’s promise. They are not suicidal; nor do they lack plans for their future. They simply believe that Heaven is as real as this Earth and they are prepared to joyfully go home whenever Jesus Christ calls them. On the other hand, those Christians who would not choose to push the button almost invariably had received little teaching about the reality of Paradise. When I asked these believers to describe the mental image that went through their mind when they thought about Heaven their answers were very revealing about why they wanted to avoid this as long as possible. They didn’t want to avoid Heaven forever; they just had no desire to go there now because of their mental image of it. They would prefer to wait until they were ninety-seven years old with one foot in the grave before they pushed that button and went to the heavenly city.

What was the mental image of Heaven held by those who didn’t want to go there now? Many of them told me that they thought they would spend eternity sitting on a cloud playing a harp in an endless eternal church service that would never, ever, ever end. In other words, if they were honest, they thought of Heaven as being an incredibly boring place with nothing worth doing, nowhere to go and an eternity of passivity with no activity. Naturally their vision of the New Jerusalem was about as exciting as watching the grass grow on your back lawn. It is no wonder that such Christians have little interest or motivation regarding God’s promises about our eternal home. Does their description resemble your own present view of Heaven? If it does, then you are in for a delightful journey of discovery as we examine the true reality of what the Bible teaches us about the glories of Heaven.

CONSEQUENCES OF BELIEF IN HEAVEN/HELL

From Video Description:

In this “Ultimate Issues Hour,” Dennis Prager (a conservative Jew) discusses “Ultimate Justice” (God’s Justice and otherwise) and justice’s involvement/affect in/on behavior. A new study reveals that belief in hell [and heaven] predicted a lower crime rate; belief in heaven predicted more crimes. Dennis tackles this hard to explain — or is it — issue.

This is uploaded because of an article by a detective and Christian apologist that likewise deals head-on with these questions as well (Cold Case). Detective Wallace says, “Criminals who justify their actions with religious doctrines are typically woefully ignorant of (or purposefully distorting) these doctrines,” I concur. Having been in jail for almost a full year-and-a-half with three felonies, I know first hand the psychological crutch religion can play, rather than the Refiner’s Fire Christianity is meant to be (Zechariah 13:9, 1 Peter 1:7, Job 23:10, Isaiah 48:10).

I will add that “Liberalism,” wherever it is applied (politics, economics, faith, ethics, and the like), harms immeasurably the actions of those involved in it. Theology is no less hurt by this progressive matrix.

Just the latest example of this are those that are opposed to pro-lifers support of a bill that will stop late-term abortions. They can be heard chanting “hail Satan” in response to others singing “Amazing Grace.” As well as “fu*k the church!” The Democrats that once supported and made up John F. Kennedy’s base would not recognize the liberal Democratic party of today. Which is why Dennis says (as well as Reagan) that the Democratic Party left them, not the other way around.

  • A University of Oregon psychologist has found that a country’s belief in heaven and hell is related to its crime rates, and that a belief in a punitive God equals less crime while a belief in a forgiving savior means more crime. (CHRISTIAN POST)

And of course…

The LEWIS!

Finally, it is objected that the ultimate loss of a single soul means the defeat of omnipotence. And so it does. In creating beings with free will, omnipotence from the outset submits to the possibility of such defeat. What you call defeat, I call miracle: for to make things which are not Itself, and thus to become, in a sense, capable of being resisted by its own handiwork, is the most astonishing and unimaginable of all the feats we attribute to the Deity. I willingly believe that the damned are, in one sense, successful, rebels to the end; that the doors of hell are locked on the inside. I do not mean that the ghosts may not wish to come out of hell, in the vague fashion wherein an envious man “wishes” to be happy: but they certainly do not will even the first preliminary stages of that self-abandonment through which alone the soul can reach any good. They enjoy forever the horrible freedom they have demanded, and are therefore self-enslaved just as the blessed, forever submitting to obedience, become through all eternity more and more free.

C.S. Lewis, The Problem of Pain (New York, NY: Simon & Shuster, 1996), 113-114.

This is an illustration of C.S Lewis’ third talk of the third radio series called ‘What Christians Believe’. This became Chapter 3 of Book 2, in the book called ‘Mere Christianity’.

Whale and Human Vestiges (Pelvic Bone | Appendix)

Published by Papa Giorgio

Shun the Non-Believer…

A CLIP FROM CHARLIE THE UNICORN

Before posting what I did on Facebook as part of a response to a conversation regarding the below graphic… I want to say that by showing vestiges…

  • a rudimentary structure in humans corresponding to a functional structureor organ in ancestral animals

…in no way undermines Intelligent Design, or somehow PROVES evolution. Let me explain.

Darwin said he didn’t see an issue with whales evolving from bears, or some bear like creature. In his first edition of Origin of Species, Darwin said this:

  • “I can see no difficulty in a race of bears being rendered, by natural selection, more and more aquatic in their structure and habits, with larger and larger mouths,” Darwin concluded, “till a creature was produced as monstrous as a whale.”

ARCHAEOPTERYX

This does not involve “devolution,” a loss of specificity which the below picture captures… but rather, evolution demands an increase in specificity in gene and DNA specificity in the creation of whole new organs and how they act. Similarly, the Archaeopteryx is proffered as an example of evolution, but evolutionists themselves would say that this is only an example of “devolution,” and not an increase of specificity in a species (a clipping from my post: “Was Archaeopteryx Devolving? Thus Losing It’s Ability to Fly?“):

Since other feathered “birds” have been found around the same time or earlier than Archaeopteryx, causing Alan Feduccia to quip, “You can’t be older than your grandfather” (Creation.com)… NATURE has published an article pointing out that Archaeopteryx is JUST LIKE modern flightless birds. And so it could have been losing its ability for flight (like modern birds have).

“We know Archaeopteryx was living on an archipelago during the Jurassic. And with its feathers and bones looking so much like modern flightless island birds, it just makes me wonder,” says…. Michael Habib, a biologist at the University of Southern California….

[….]

“Just because Archaeopteryx was the first feathered dinosaur found, doesn’t mean it has to play a central role in the actual history of the origins of birds,” says palaeontologist Thomas Holtz of the University of Maryland in College Park. “We have to remember it appears 10 million years or so after the oldest known bird-like dinosaurs and so our famous ‘first bird’ may really be a secondarily flightless one.”…

(Nature Journal)

There is just as much [at best] evidence for this proposition as the next. “Devolution” — a loss of specificity/use, may be a more reasonable position to take via observed evidence. We see this all the time (directly below is an example from Lee Spetner’s new book), and EVOLUTION NEWS says that “looks like Archaeopteryx may have to be reclassified as a different sort of icon — symbolizing evolution by loss of function.” Oops.

So these types of examples ACTUALLY COUNT AGAINST the main idea that neo-Darwinism proposed… that I came from a rock.

I find it interesting that people think this whale bone pictured above is a vestigial organ. Very similar to the list of a 180 vestigial structures said to be in the human body in the late 1800’s dwindling to effectively zero, and the damage and laziness such thinking cost lives and sciences advancement (see more here):

TONSILS

In the 1930’s over half of all children had their tonsils and adenoids removed.  In 1969, 19.5 out of every 1,000 children under the age of nine had undergone a tonsillectomy.  By 1971 the frequency had dropped to only 14.8 per 1,000, with the percentage continuing to decrease in subsequent years. Most medical authorities now actively discourage tonsillectomies.[1] Many agree with Wooley, chairman of the department of pediatrics at Wayne State University, who was quoted in Katz: “If there are one million tonsillectomies done in the United States, there are 999,000 that don’t need doing.”

Among the first medical doctors seriously to question the wisdom of tonsillectomies was Albert Kaiser.  For ten years he kept complete records of the illnesses of 5,000 children. They were divided into two groups – those who had tonsils removed and those who did not.  Kaiser found: “…no significant difference between the two groups in the number of colds, sore throats and other upper respiratory infections.”[2]

Tonsils are important to young people in helping to establish the body’s defense mechanism which produces disease-fighting antibodies.  Once these mechanisms are developed, the tonsils shrink to almost nothing in adults, and other organs take over this function.[3]  In the Medical World News,[4] a story stated that although removal of tonsils at a young age obviously eliminates tonsillitis (the inflammation of the tonsils) it may significantly increase the incidence of strep-throat and even Hodgkin’s disease.  In fact, according to the New York Department of Cancer Control: “…people who have had tonsillectomies are nearly three times as likely to develop Hodgkin’s Disease, a form of cancer that attacks the lymphoid tissue.”[5]

THE POINT

My point is this, the Tonsils were once included in a list of 180 vestigial (“useless, or nearly useless”) organs.[6]  And because the assumption was first made that these were organs left over from a previous genetic ancestor (ape, dog, early-man, whatever), that they were deemed useless – ad hoc – because science did not know at that time what their functions were.

So for many years, doctors and scientists that accepted the evolutionary paradigm did not investigate the possible functionality of these organs.  Many people suffered and died needlessly due to this philosophical assumption that evolution is true.  You will see this assumption play out again and again where medical science and the evolutionary issue intersect.  You see, if you come to the table with an understanding that we were created, then these structures serve a purpose, or are a neutral combination of the possible male/female outcome of the fertilized egg (for instance, male nipples[7]).  If the assumption is made that these structures are designed, then the medical world would strive to investigate and understand the organ in question, not simply state that it is useless.

[1] Robert P Bolande, “Ritualistic Surgery – circumcision and tonsillectomy,” New England Journal of Medicine, March 13 (1969) pp. 591-595; Alvin Eden, “When Should Tonsils and Adenoids be Removed?” Family Weekly, September 25 (1977), p. 24; Lawrence Galton, “All Those Tonsil Operations: Useless? Dangerous?” Parade, May 2 (1976), pp. 26ff; Dolras Katz, “Tonsillectomy: Boom or Boondoggle?” The Detroit Free Press, April 13 (1972), p. 1-C; Samuel Lipton, “On the Psychology of Childhood Tonsillectomy,”  found in: The Psychoanalysis Study of the Child (International Universities Press, New York: 1962).
[2] Galton, p. 26.
[3] Martin L. Gross, The Doctors (Random House, New York: 1966); Simpson Hall, Diseases of the Nose, Throat and Ear (E. and S. Livingston, New York: 1941).
[4] N. J. Vianna, Peter Greenwald, and U. N. Davies,  September 10, 1973, p.10
[5] Galton, p. 26-27.
[6] This is an important issue, for instance, during the famous Scopes trial in 1925 – which allowed evolution to be taught alongside creation – zoologist Horatio Hacket Newman, a defense witness, stated: “There are, according to Wiedersheim, no less than 180 vestigial structures in the human body, sufficient to make of a man a veritable walking museum of antiquities.”
[7] Also, if created by a personal God who has created sex to be pleasurable, then the nipples have a purpose other than the neutral canvas of the fertilized egg.

  • Jerry Bergman and George F. Howe, Vestigial Organs Are Fully Functional (Creation Research Society Books, Kansas City: MO: 1990). 

WHALE TALES

SIMILARLY, the laziness in neo-Darwinian evolutionary propositions in this “example” of a vestigial organ shows the laziness in thought, and, the stalling of advancing science in understanding nature. Now, we know, and even the secular world acknowledges this fact in “discovering” [yet again] that pronouncements made by the evolutionary community of scientists is woefully wrong. Here is an example via THE DAILY MAIL – take note how I and the researches end the article:

Whale Sex Revealed: ‘Useless’ Hips Bones Are Crucial To Reproduction – And Size Really Matters, Study Finds

  • Whales and dolphins have pelvic bones, which are evolutionary remnants from when their ancestors walked on land more than 40 million years ago
  • Scientists from the University of Southern California and the Natural History Museum of Los Angeles County, analysed pelvic bones for four years
  • Muscles that control a cetacean’s penis attach directly to its pelvic bones
  • They found the bigger the animals’ testis, the bigger their pelvic bone
  • Males from more promiscuous species evolve larger penises, so larger pelvic bones are necessary to attach bigger muscles for penis control, they said
  • Study changes the way we think about vestigial structures

[…..]

They wrote in the journal Evolution, the muscles that control a cetacean’s highly flexible penis, attach directly to its pelvic bones.

The scientist theorised that the pelvic bones could affect the level of control over the penis that an individual cetacean has, perhaps offering an evolutionary advantage.

To test their idea, they examined hundreds of pelvic bones and used a 3D scanner to make digital models of the curved bones in order to gain an unprecedented level of detail about their shape and size, as well as to compare them.

They then gathered data about testis size relative to the mass of whales. In the natural world, more ‘promiscuous’ species where females mate with many males, create a more competitive mating environment and the males develop larger testes as a way of attracting females.

[…..]

The experts compared the size of pelvic bones to the size of an animal’s testes, relative its body size, and found that the bigger the testes, the bigger the cetacean’s pelvic bone.

Males from more promiscuous species also evolve larger penises, so larger pelvic bones appear necessary to attach larger muscles for penis control, they said.

‘Our research really changes the way we think about the evolution of whale pelvic bones in particular, but more generally about structures we call vestigial,’ Professor Dean said.

‘AS A PARALLEL, WE ARE NOW LEARNING THAT OUR APPENDIX IS ACTUALLY QUITE IMPORTANT IN SEVERAL IMMUNE PROCESSES, NOT A FUNCTIONALLY USELESS STRUCTURE,’ he added….

(emphasis added)

AMBULOCETUS NATANS

In conversation about the above, the person I was speaking with posted a series of evolution from creature-to-creature proving the evolution of the whale.

I have already refuted this clean progression, HERE, but I noted something that this person was not aware of. As most people are not. You see, when you bring your kid to the Natural History Museum, you see this picture of the RED OUTLINED creature in the evidence for whales evolving:

The problem with this evidence is that it is based primarily on an artists rendition. Here is the actual bones all this Ambulocetus Natans is based on — see #3:

I merely commented that his believing and passing along graphics showing full skulls by artists, or the above “skeletal” sequence, reminds me of the movie scene from the Matrix:

In similar fashion, this artistic rendition used in the Scopes “Monkey” Trial was used as evidence proving evolution:

However, this was based off a single tooth. NOT ONLY THAT, but the tooth put forward as hominid, ended up being an extinct pig’s tooth.

APPENDIX

In similar form, many people still think the APPENDIX is a vestigial organ. Here is my response (since updated) to one of my son’s teachers in high school dealing with what was being taught as FACT… that is, that the appendix had no known use:

FULL UPDATED PAPER

Context this short paper was written:

This paper evolved over many years.  It was one of the first subjects I debated at a science discussion board on the Internet many years ago prior to the NetZero days.  Then I updated it to respond in writing to a Discover magazine article (a much larger paper, of which this takes up two pages).

Finally, as my son has been studying science in seventh grade, his science textbook states many “facts” wrongly, this being only one of the many I have since written about (peppered moths, embryos going through stages of a fish, homology, and the like).

I like to think that the teacher’s role is to not just teach what the “state” requires – this reminds me of the novels 1984, or Animal Farm – but to allow updated information into the classroom that will best challenge these students to become that medical doctor, chemist, or physicist.  In other words, I want my son to have the best information that may spark the interest to become, say, a medical doctor.  This is all that I argue for.

As it so happened, the teacher merely regurgitated what the “state” wanted her to (even after reading such a cogent and well laid response to her saying “there is no use for the appendix in the human body”).  Much like when the dog cubs were taken and “educated” in the novel Animal Farm.

Much thought – and enjoy the read – SeanG!

THE APPENDIX

Dr. Kawanishi,[1] showed that human lymphoid cells in the appendix are immunologically functional as T helper cells and antibody-producing B cells, making IgA molecules in response to immunological challenges.  He noted that:

“The human appendix, long considered only an accessory rudimentary organ, could posses a similar antigen uptake role prior to replacement by fibrosed tissue after repeated subclinical infections, or at least in early childhood when it is most prominent.”[2]

The appendix is also rich in argentaffin cells, which can be identified with the use of silver salt staining.  The function of these cells has long been obscure, but the evidence suggests that they may be involved with endocrine gland function.[3]  Many sources (encyclopedias, textbooks, etc.) still erroneously state that the appendix is useless.  Interestingly, the Grolier Multimedia Encyclopedia states in one place: that “In humans the cecum and appendix have no important function,” and in another place that “the appendix is now thought to be one of the sites where immune responses are initiated.”

Dr. Howard R. Bierman… studied several hundred patients with leukemia, Hodgkin’s disease, cancer of the colon and cancer of the ovaries.  He found that 84% [of his sample] had [their] appendix removed….  In a control group without cancer, only 25% had it removed.[4]

Bierman himself had concluded that the appendix may be an immunological organ whose premature removal during its functional period permits leukemia and other related forms of cancer to begin their development.[5]  Bierman and his associates realized that the lymphoid tissue located on the walls of the appendix may secrete antibodies which protect the body against various viral agents.

While high school and college textbooks today will mention the appendix as vestigial, specialists in their field have for many years stated the necessity of the appendix as useful.

  • “There is no longer any justification for regarding the vermiform appendix as a vestigial structure.”[6]
  • “For at least 2,000 years, doctors have puzzled over the function of…  the thymus gland…. Modern physicians came to regard it, like the appendix, as a useless vestigial organ which had lost its original purpose, if indeed it ever had one.  In the last few years, however,…  men have proved that, far from being useless, the thymus is really the master gland that regulates the intricate immunity system which protects us against infectious diseases….  Recent experiments have led researchers to believe that the appendix, tonsils, and adenoids may also figure in the antibody responses.”[7]
  • “The appendix is not generally credited with significant function; however, current evidence tends to involve it in the immunologic mechanism.”[8]
  • “The mucosa and submucosa of the appendix are dominated by lymphoid nodules, and its primary function is as an organ of the lymphatic system.”[9]

The appendix is in fact part of the G.A.L.T. (Gut Associated Lymphoid Tissue) system.  The lymphoid follicles develop in the appendix at around two weeks after birth, which is the time when the large bowel begins to be colonized with the necessary bacteria.  It is likely that its major function peaks in this neonatal period.  Making it anything other than vestigial!

As Dr. Peter Faletra (Ph.D.), who is Senior Science Advisor Office of Science Department of Energy, says in response to a question on an online question-and-answer service for K-12 teachers run by the Argonne National Laboratories:

“As a histologist I see no reason to consider the v. appendix as having no function since it contains numerous lymphoid follicles that produce functional lymphocytes and a rich blood supply to communicate them. The general idea of vestigial organs is to me a measure of ignorance, arrogance and lack of imagination. Ignorance in that we label it as such because we do not know its function; arrogance in that we declare it of no value since we can see none; and lacking in imagination in so far as when we cannot see its function cannot imagine one. I call your attention to that other ‘vestigial organ’ the thymus without which, in early life, we would produce a severely compromised cell-mediated immune system as the ‘nude’ mouse and numerous thymectomized mammalian studies have shown. Although some general reference books still list the v. appendix as ‘vestigial’ most immunologists (I included) would strongly disagree!”[10] (emphises added)

UPDATE

Since the above was removed, I want to embolden the thinking by excerpting a SCIENTIFIC AMERICAN article:[11]

A study in the Journal of Evolutionary Biology finds that many more animals have appendixes than was thought, and that the appendix is not merely a remnant of a digestive organ called the cecum. All of which means that the appendix might not be so useless. Steve Mirsky reports.

Two years ago, Duke University Medical Center researchers said that the supposedly useless appendix is actually where good gut bacteria safely hide out during some unpleasant intestinal conditions. 

Now the research team has looked at the appendix over evolutionary history. They found that animals have had appendixes for about 80 million years. And the organ has evolved separately at least twice, once among the weird Australian marsupials and another time in the regular old mammal lineage that we belong to. 

Darwin thought that only a few animals have an appendix and that the human version was what was left of a digestive organ called the cecum. But the new study found that 70 percent of rodent and primate groups have species with an appendix….

While Scientific American still tries to relegate it to evolution, they do so by supposition. Almost by metaphysical statements. William Parker, Ph.D., assistant professor of experimental surgery, who conducted the analysis in collaboration with R. Randal Bollinger, M.D., Ph.D., Duke professor emeritus in general surgery – said this:

  • “While there is no smoking gun, the abundance of circumstantial evidence makes a strong case for the role of the appendix as a place where the good bacteria can live safe and undisturbed until they are needed”[12]

WIKIPEDIA has a decent section on the appendix’s function as well.[13]

PS – (from the original letter)
This P.S. was to the teacher after she responded to my e-mail, I corrected her on something that any science teacher who isn’t guided by a presupposed philosophy – namely Naturalism – would have correctly defined.

Oh, I forgot, as I was falling asleep last night and running through the day in my head, something occurred to me.  You mentioned that theories are, quote:

  • “Theories are well tested concepts scientists use to help explain something based on repeated findings.”

Yes, a great quick explanation of a proper theory.  However, when the appendix was placed on the vestigial organ list along with 180 other organs by Ernst Haekel in the late 1800‘s – where it has stayed since – no repeatable tests were ever done to confirm the hypothesis that it was useless.  In fact, every medical test done of the type of tissue found (argentaffin cells, and lymphoid cells) in the appendix shows that it has a use.

So I would say that the theory that it is useful is quite sound, where as the hypothesis that it is useless is waning and ill founded ~ un-scientific in other words.

FOOTNOTES

[1] H. Kawanishi, “Immunocompetence of Normal Appendiceal Lymphoid cells: in vitro studies,” Immunology, 60(1) (1987), 19-28.

[2] Ibid., 19.

[3] Marti-Ibanez (editor), “Tuber of Life,” M. D. Magazine (1970) #14, p. 240; William J. Banks, Applied Veterinary Histology (Williams and Wilkins, Baltimore: 1981), 390.

[4]  Richard G. Culp, Remember thy Creator (Baker Book House, Grand Rapids,; MI: 1975).

[5]  Howard R. Bierman, “Human Appendix and Neoplasia,” Cancer 21 (1) (1968), 109-118.

[6] William Straus, Quarterly Review of Biology (1947), 149.

[7] “The Useless Gland that Guards Our Health,” in Reader’s Digest, November (1966), 229, 235.

[8] Henry L. Bockus, Gastroenterology, 2:1134-1148 [chapter The Appendix, by Gordon McHardy], (W.B. Saunders Company, Philadelphia, Pennslyvania: 1976).

[9] Frederic H. Martini, Ph.D., Fundamentals of Anatomy and Physiology, (Prentice Hall, Englewood Cliffs, New Jersey: 1995), 916

[10] (Since removed) From the site Newton, which is an electronic community for Science, Math, and Computer Science K-12 Educators.  Argonne National Laboratory, Division of Educational Programs, Harold Myron, Ph.D., Division Director.  Quote: http://www.newton.dep.anl.gov/askasci/mole00/mole00225.htm   Home page: http://www.newton.dep.anl.gov/

[11] “That’s No Vestigial Organ, That’s My Appendix,” Scientific American (8-24-2009), found at: http://tinyurl.com/ycb9dcnv

[12] Duke University Medical Center, “Appendix isn’t useless at all: It’s a safe house for bacteria,” EurekaAlert! (AAAS | 10-08-2008); found at: http://tinyurl.com/yadgop2l

[13] Appendix, Functions – found at: http://tinyurl.com/k245vmb

 

Are Testicles Proof Against God? (PLUS: Vestigial Organs)

Published by Papa Giorgio

Religio-Political Talk (RPT) is proud to be a part of defending
“manhood” from the wiles of the secular/evolutionary worldview.

Jerry Bergman is one of the most accomplished creationists around. His passion for his Lord and for sharpening his mind are, well, legend in the ID and creationist sub-culture. The few times I have written to him he has responded with humbleness — which is saying a lot considering his learning curve noted below. In the past I have responded to persons and articles based on his book he co-authored with Dr. Howe, “Vestigial Organs Are Fully Functional: A History and Evaluation of the Vestigial Organ Origins Concept.” This book could use an update and republishing… which the article does in the micro.

The article in the Journal of Creation, vol. 31(2) 2017,  entitled, “The Not-So-Intelligent Professor,” is a review Abby Hafer’s book, “The Not-So-Intelligent Designer: Why Evolution Explains the Human Body and Intelligent Design Does Not.” However, BEFORE going to her favorite example, let’s review Jerry Bergman’s academic background, which is useful for the article:

JERRY BERGMAN

  • M.P.H., Northwest Ohio Consortium for Public Health (Medical College of Ohio, Toledo, Ohio; University of Toledo, Toledo, Ohio; Bowling Green State University, Bowling Green, Ohio), 2001.
  • M.S. in biomedical science, Medical College of Ohio, Toledo, Ohio, 1999.
  • Ph.D. in human biology, Columbia Pacific University, San Rafael, California, 1992.
  • M.A. in social psychology, Bowling Green State University, Bowling Green, Ohio, 1986.
  • Ph.D. in measurement and evaluation, minor in psychology, Wayne State University, Detroit, Michigan, 1976.
  • M.Ed. in counseling and psychology, Wayne State University, Detroit, Michigan, 1971.
  • B.S., Wayne State University, Detroit, Michigan, 1970. Major area of study was sociology, biology, and psychology.

(A fuller bio on Doc Bergman is at CREATION.COM)

Okay, here is the excerpt:

Abigail (Abby’) Hafer has a doctorate in zoology from Oxford University and teaches human anatomy and physiology in the nursing programme at Curry College, a small private college of 2,100 students. Her goal for this book was to document what she argues are the many examples of poor design in the human body. From this evidence, she concludes that the body was not designed, but rather it evolved.

All of her examples have been carefully refuted in both the secular and creationist literature. Having taught anatomy for 30 years, I have reviewed many anatomy textbooks in preparation for my classes and am not aware of a single one that makes the claims she does. Rather, they consistently show most of her claims to be erroneous.

She also shows little evidence of reading the Intelligent Design (ID) or creationist literature, as indicated by her false claim that those “who are likely to be persuaded by ID arguments don’t read scientific journals, or lengthy books about evolution, and they never will [emphasis in original]” (p. 1). The irony here is unmissable.

She speaks widely to colleges, universities, and sadly even churches (although she’s a rabid atheist, listed as an American Humanist Association speaker). Her focus is consistently on mocking creationists and ID supporters, as is obvious from the titles of her talks, such as “Who does the Creator like better—us, or squid?” and “Why do men’s testicles hang outside the body, but elephants have their testes inside the body?” As usual, these are really pseudo-theological arguments rather than scientific ones. She spends much time on the mudskipper, which she claims ID advocates say could not exist. Her major poor design claims are reviewed below.

I wish to take a quick break in the text here and note that the best book I have read on Dr. Berman’s notation that Dr. Hafer’s arguments “are really pseudo-theological arguments rather than scientific ones,” is Cornelius Hunter’s book, “Darwin’s God: Evolution and the Problem of Evil.”

Human Testicles

Her claim for human testicles is that

  • “…if testicles were designed, …why God didn’t protect them better. Couldn’t the Designer have put them inside the body, or encased them in bone, or at least put some bubble wrap around them? Is this the best that the Designer can do?” (p. 5).

Concluding that a structure is poorly designed instead of asking why the existing design exists is a science stopper. The ‘why’ question motivates research into the reasons for the design. When this approach was applied to the human appendix, the tonsils, the backward retina and other examples, good design reasons for the existing design were found in all cases.

She explained that when she was looking for new approaches to refute ID she knew she “had a winner when inspiration hit me in the middle of an Anatomy and Physiology lecture…. The male testicle is a great first argument against ID” (p. 2). She then stated that when she got what she needed for a “political-style argument”, she did “what any sensible woman would do”, email her minister (p. 2). As chance had it, her (Unitarian Universalist) `church’s’ Darwin Day celebration was that Sunday, and her minister used the testicles example to introduce his sermon in honour of Darwin (p. 2). Her main argument is that male testicles are outside of the body, thus are prone to injury, noting that for many animals, including reptiles, the testicles are inside of the body.

If the author were to apply just a modicum of logic, though, she (and her cohort) would realise that male testicles are outside of the body for several important reasons, such as to regulate scrotal temperature for optimal spermatogenesis development.1 When testicle temperature drops, a complex system causes the cremaster muscle to contract, which moves them closer to the warm body. When their temperature rises, the cremaster muscle relaxes, allowing them to move away from the body, insuring that their temperature is kept within a very narrow tolerance. Their temperature is also regulated by increasing or decreasing the surface area of the tissue surrounding the testicles, allowing faster or slower dissipation of their heat.2

A major reason for their close temperature regulation is because humans are fertile year round, and most animals with internal testicles are not. Most animals need to be fertile only for short times, often when outdoor temperature allows maintenance of their proper temperature.

She also ignores the fact that testicles are a secondary sexual trait, similar to female breasts, which are also prone to injury. A parallel argument is the claim that, for this reason, the female breast is poorly designed. Therefore, because its size does not affect either milk production or breast feeding ability, it would be advantageous not to protrude from the body. However, because the baby’s face is quite flat, it’s advantageous that the breast protrude somewhat so the baby can get good suction. Baby mammals with snouts can suckle on flat breasts with teats. That the breast is a major female secondary sexual trait is documented by the fact that mastectomy is a very traumatic operation for most women, and reconstructive surgery is often used to normalize the breasts’ appearance.

[1] Werdelin, J. and Nilsonne, A., The evolution of the scrotum and testicular descent in mammals, J. Theoretical Biology 196(1):61-72, 7 January 1999.

[2] Van Niekerk, E., Vas deferens—refuting `bad design’ arguments, J. Creation 26(3):60-67, 2012; creation.com/vas-deferens.

The article goes on to respond to Abby’s discussion of: the backward retina, the female birth canal, the human pharynx, blood clotting mechanisms, teeth, the appendix, and the like. Here is a good video mentioned on my Facebook by a friend (R. Ingles-Barrett) that deals with some of these supposed “bad designs”

VESTIGIAL BONUS

Shun the Non-Believer…

A CLIP FROM CHARLIE THE UNICORN

Before posting what I did on Facebook as part of a response to a conversation regarding the below graphic… I want to say that by showing vestiges…

  • a rudimentary structure in humans corresponding to a functional structureor organ in ancestral animals

…in no way undermines Intelligent Design, or somehow PROVES evolution. Let me explain.

Darwin said he didn’t see an issue with whales evolving from bears, or some bear like creature. In his first edition of Origin of Species, Darwin said this:

  • “I can see no difficulty in a race of bears being rendered, by natural selection, more and more aquatic in their structure and habits, with larger and larger mouths,” Darwin concluded, “till a creature was produced as monstrous as a whale.”

ARCHAEOPTERYX

This does not involve “devolution,” a loss of specificity which the below picture captures… but rather, evolution demands an increase in specificity in gene and DNA specificity in the creation of whole new organs and how they act. Similarly, the Archaeopteryx is proffered as an example of evolution, but evolutionists themselves would say that this is only an example of “devolution,” and not an increase of specificity in a species (a clipping from my post: “Was Archaeopteryx Devolving? Thus Losing It’s Ability to Fly?“):

Since other feathered “birds” have been found around the same time or earlier than Archaeopteryx, causing Alan Feduccia to quip, “You can’t be older than your grandfather” (Creation.com)… NATURE has published an article pointing out that Archaeopteryx is JUST LIKE modern flightless birds. And so it could have been losing its ability for flight (like modern birds have).

“We know Archaeopteryx was living on an archipelago during the Jurassic. And with its feathers and bones looking so much like modern flightless island birds, it just makes me wonder,” says…. Michael Habib, a biologist at the University of Southern California….

[….]

“Just because Archaeopteryx was the first feathered dinosaur found, doesn’t mean it has to play a central role in the actual history of the origins of birds,” says palaeontologist Thomas Holtz of the University of Maryland in College Park. “We have to remember it appears 10 million years or so after the oldest known bird-like dinosaurs and so our famous ‘first bird’ may really be a secondarily flightless one.”…

(Nature Journal)

There is just as much [at best] evidence for this proposition as the next. “Devolution” — a loss of specificity/use, may be a more reasonable position to take via observed evidence. We see this all the time (directly below is an example from Lee Spetner’s new book), and EVOLUTION NEWS says that “looks like Archaeopteryx may have to be reclassified as a different sort of icon — symbolizing evolution by loss of function.” Oops.

So these types of examples ACTUALLY COUNT AGAINST the main idea that neo-Darwinism proposed… that I came from a rock.

I find it interesting that people think this whale bone pictured above is a vestigial organ. Very similar to the list of a 180 vestigial structures said to be in the human body in the late 1800’s dwindling to effectively zero, and the damage and laziness such thinking cost lives and sciences advancement (see more here):

TONSILS

In the 1930’s over half of all children had their tonsils and adenoids removed.  In 1969, 19.5 out of every 1,000 children under the age of nine had undergone a tonsillectomy.  By 1971 the frequency had dropped to only 14.8 per 1,000, with the percentage continuing to decrease in subsequent years. Most medical authorities now actively discourage tonsillectomies.[1] Many agree with Wooley, chairman of the department of pediatrics at Wayne State University, who was quoted in Katz: “If there are one million tonsillectomies done in the United States, there are 999,000 that don’t need doing.”

Among the first medical doctors seriously to question the wisdom of tonsillectomies was Albert Kaiser.  For ten years he kept complete records of the illnesses of 5,000 children. They were divided into two groups – those who had tonsils removed and those who did not.  Kaiser found: “…no significant difference between the two groups in the number of colds, sore throats and other upper respiratory infections.”[2]

Tonsils are important to young people in helping to establish the body’s defense mechanism which produces disease-fighting antibodies.  Once these mechanisms are developed, the tonsils shrink to almost nothing in adults, and other organs take over this function.[3]  In the Medical World News,[4] a story stated that although removal of tonsils at a young age obviously eliminates tonsillitis (the inflammation of the tonsils) it may significantly increase the incidence of strep-throat and even Hodgkin’s disease.  In fact, according to the New York Department of Cancer Control: “…people who have had tonsillectomies are nearly three times as likely to develop Hodgkin’s Disease, a form of cancer that attacks the lymphoid tissue.”[5]

THE POINT

My point is this, the Tonsils were once included in a list of 180 vestigial (“useless, or nearly useless”) organs.[6]  And because the assumption was first made that these were organs left over from a previous genetic ancestor (ape, dog, early-man, whatever), that they were deemed useless – ad hoc – because science did not know at that time what their functions were.

So for many years, doctors and scientists that accepted the evolutionary paradigm did not investigate the possible functionality of these organs.  Many people suffered and died needlessly due to this philosophical assumption that evolution is true.  You will see this assumption play out again and again where medical science and the evolutionary issue intersect.  You see, if you come to the table with an understanding that we were created, then these structures serve a purpose, or are a neutral combination of the possible male/female outcome of the fertilized egg (for instance, male nipples[7]).  If the assumption is made that these structures are designed, then the medical world would strive to investigate and understand the organ in question, not simply state that it is useless.

[1] Robert P Bolande, “Ritualistic Surgery – circumcision and tonsillectomy,” New England Journal of Medicine, March 13 (1969) pp. 591-595; Alvin Eden, “When Should Tonsils and Adenoids be Removed?” Family Weekly, September 25 (1977), p. 24; Lawrence Galton, “All Those Tonsil Operations: Useless? Dangerous?” Parade, May 2 (1976), pp. 26ff; Dolras Katz, “Tonsillectomy: Boom or Boondoggle?” The Detroit Free Press, April 13 (1972), p. 1-C; Samuel Lipton, “On the Psychology of Childhood Tonsillectomy,”  found in: The Psychoanalysis Study of the Child (International Universities Press, New York: 1962).
[2] Galton, p. 26.
[3] Martin L. Gross, The Doctors (Random House, New York: 1966); Simpson Hall, Diseases of the Nose, Throat and Ear (E. and S. Livingston, New York: 1941).
[4] N. J. Vianna, Peter Greenwald, and U. N. Davies,  September 10, 1973, p.10
[5] Galton, p. 26-27.
[6] This is an important issue, for instance, during the famous Scopes trial in 1925 – which allowed evolution to be taught alongside creation – zoologist Horatio Hacket Newman, a defense witness, stated: “There are, according to Wiedersheim, no less than 180 vestigial structures in the human body, sufficient to make of a man a veritable walking museum of antiquities.”
[7] Also, if created by a personal God who has created sex to be pleasurable, then the nipples have a purpose other than the neutral canvas of the fertilized egg.

  • Jerry Bergman and George F. Howe, Vestigial Organs Are Fully Functional (Creation Research Society Books, Kansas City: MO: 1990). 

WHALE TALES

SIMILARLY, the laziness in neo-Darwinian evolutionary propositions in this “example” of a vestigial organ shows the laziness in thought, and, the stalling of advancing science in understanding nature. Now, we know, and even the secular world acknowledges this fact in “discovering” [yet again] that pronouncements made by the evolutionary community of scientists is woefully wrong. Here is an example via THE DAILY MAIL – take note how I and the researches end the article:

Whale Sex Revealed: ‘Useless’ Hips Bones Are Crucial To Reproduction – And Size Really Matters, Study Finds

  • Whales and dolphins have pelvic bones, which are evolutionary remnants from when their ancestors walked on land more than 40 million years ago
  • Scientists from the University of Southern California and the Natural History Museum of Los Angeles County, analysed pelvic bones for four years
  • Muscles that control a cetacean’s penis attach directly to its pelvic bones
  • They found the bigger the animals’ testis, the bigger their pelvic bone
  • Males from more promiscuous species evolve larger penises, so larger pelvic bones are necessary to attach bigger muscles for penis control, they said
  • Study changes the way we think about vestigial structures

[…..]

They wrote in the journal Evolution, the muscles that control a cetacean’s highly flexible penis, attach directly to its pelvic bones.

The scientist theorised that the pelvic bones could affect the level of control over the penis that an individual cetacean has, perhaps offering an evolutionary advantage.

To test their idea, they examined hundreds of pelvic bones and used a 3D scanner to make digital models of the curved bones in order to gain an unprecedented level of detail about their shape and size, as well as to compare them.

They then gathered data about testis size relative to the mass of whales. In the natural world, more ‘promiscuous’ species where females mate with many males, create a more competitive mating environment and the males develop larger testes as a way of attracting females.

[…..]

The experts compared the size of pelvic bones to the size of an animal’s testes, relative its body size, and found that the bigger the testes, the bigger the cetacean’s pelvic bone.

Males from more promiscuous species also evolve larger penises, so larger pelvic bones appear necessary to attach larger muscles for penis control, they said.

‘Our research really changes the way we think about the evolution of whale pelvic bones in particular, but more generally about structures we call vestigial,’ Professor Dean said.

‘AS A PARALLEL, WE ARE NOW LEARNING THAT OUR APPENDIX IS ACTUALLY QUITE IMPORTANT IN SEVERAL IMMUNE PROCESSES, NOT A FUNCTIONALLY USELESS STRUCTURE,’ he added….

(emphasis added)

AMBULOCETUS NATANS

In conversation about the above, the person I was speaking with posted a series of evolution from creature-to-creature proving the evolution of the whale.

I have already refuted this clean progression, HERE, but I noted something that this person was not aware of. As most people are not. You see, when you bring your kid to the Natural History Museum, you see this picture of the RED OUTLINED creature in the evidence for whales evolving:

The problem with this evidence is that it is based primarily on an artists rendition. Here is the actual bones all this Ambulocetus Natans is based on — see #3:

I merely commented that his believing and passing along graphics showing full skulls by artists, or the above “skeletal” sequence, reminds me of the movie scene from the Matrix:

In similar fashion, this artistic rendition used in the Scopes “Monkey” Trial was used as evidence proving evolution:

However, this was based off a single tooth. NOT ONLY THAT, but the tooth put forward as hominid, ended up being an extinct pig’s tooth.

APPENDIX

In similar form, many people still think the APPENDIX is a vestigial organ. Here is my response (since updated) to one of my son’s teachers in high school dealing with what was being taught as FACT… that is, that the appendix had no known use:

FULL UPDATED PAPER

Context this short paper was written:

This paper evolved over many years.  It was one of the first subjects I debated at a science discussion board on the Internet many years ago prior to the NetZero days.  Then I updated it to respond in writing to a Discover magazine article (a much larger paper, of which this takes up two pages).

Finally, as my son has been studying science in seventh grade, his science textbook states many “facts” wrongly, this being only one of the many I have since written about (peppered moths, embryos going through stages of a fish, homology, and the like).

I like to think that the teacher’s role is to not just teach what the “state” requires – this reminds me of the novels 1984, or Animal Farm – but to allow updated information into the classroom that will best challenge these students to become that medical doctor, chemist, or physicist.  In other words, I want my son to have the best information that may spark the interest to become, say, a medical doctor.  This is all that I argue for.

As it so happened, the teacher merely regurgitated what the “state” wanted her to (even after reading such a cogent and well laid response to her saying “there is no use for the appendix in the human body”).  Much like when the dog cubs were taken and “educated” in the novel Animal Farm.

Much thought – and enjoy the read – SeanG!

THE APPENDIX

Dr. Kawanishi,[1] showed that human lymphoid cells in the appendix are immunologically functional as T helper cells and antibody-producing B cells, making IgA molecules in response to immunological challenges.  He noted that:

“The human appendix, long considered only an accessory rudimentary organ, could posses a similar antigen uptake role prior to replacement by fibrosed tissue after repeated subclinical infections, or at least in early childhood when it is most prominent.”[2]

The appendix is also rich in argentaffin cells, which can be identified with the use of silver salt staining.  The function of these cells has long been obscure, but the evidence suggests that they may be involved with endocrine gland function.[3]  Many sources (encyclopedias, textbooks, etc.) still erroneously state that the appendix is useless.  Interestingly, the Grolier Multimedia Encyclopedia states in one place: that “In humans the cecum and appendix have no important function,” and in another place that “the appendix is now thought to be one of the sites where immune responses are initiated.”

Dr. Howard R. Bierman… studied several hundred patients with leukemia, Hodgkin’s disease, cancer of the colon and cancer of the ovaries.  He found that 84% [of his sample] had [their] appendix removed….  In a control group without cancer, only 25% had it removed.[4]

Bierman himself had concluded that the appendix may be an immunological organ whose premature removal during its functional period permits leukemia and other related forms of cancer to begin their development.[5]  Bierman and his associates realized that the lymphoid tissue located on the walls of the appendix may secrete antibodies which protect the body against various viral agents.

While high school and college textbooks today will mention the appendix as vestigial, specialists in their field have for many years stated the necessity of the appendix as useful.

  • “There is no longer any justification for regarding the vermiform appendix as a vestigial structure.”[6]
  • “For at least 2,000 years, doctors have puzzled over the function of…  the thymus gland…. Modern physicians came to regard it, like the appendix, as a useless vestigial organ which had lost its original purpose, if indeed it ever had one.  In the last few years, however,…  men have proved that, far from being useless, the thymus is really the master gland that regulates the intricate immunity system which protects us against infectious diseases….  Recent experiments have led researchers to believe that the appendix, tonsils, and adenoids may also figure in the antibody responses.”[7]
  • “The appendix is not generally credited with significant function; however, current evidence tends to involve it in the immunologic mechanism.”[8]
  • “The mucosa and submucosa of the appendix are dominated by lymphoid nodules, and its primary function is as an organ of the lymphatic system.”[9]

The appendix is in fact part of the G.A.L.T. (Gut Associated Lymphoid Tissue) system.  The lymphoid follicles develop in the appendix at around two weeks after birth, which is the time when the large bowel begins to be colonized with the necessary bacteria.  It is likely that its major function peaks in this neonatal period.  Making it anything other than vestigial!

As Dr. Peter Faletra (Ph.D.), who is Senior Science Advisor Office of Science Department of Energy, says in response to a question on an online question-and-answer service for K-12 teachers run by the Argonne National Laboratories:

“As a histologist I see no reason to consider the v. appendix as having no function since it contains numerous lymphoid follicles that produce functional lymphocytes and a rich blood supply to communicate them. The general idea of vestigial organs is to me a measure of ignorance, arrogance and lack of imagination. Ignorance in that we label it as such because we do not know its function; arrogance in that we declare it of no value since we can see none; and lacking in imagination in so far as when we cannot see its function cannot imagine one. I call your attention to that other ‘vestigial organ’ the thymus without which, in early life, we would produce a severely compromised cell-mediated immune system as the ‘nude’ mouse and numerous thymectomized mammalian studies have shown. Although some general reference books still list the v. appendix as ‘vestigial’ most immunologists (I included) would strongly disagree!”[10] (emphises added)

UPDATE

Since the above was removed, I want to embolden the thinking by excerpting a SCIENTIFIC AMERICAN article:[11]

A study in the Journal of Evolutionary Biology finds that many more animals have appendixes than was thought, and that the appendix is not merely a remnant of a digestive organ called the cecum. All of which means that the appendix might not be so useless. Steve Mirsky reports.

Two years ago, Duke University Medical Center researchers said that the supposedly useless appendix is actually where good gut bacteria safely hide out during some unpleasant intestinal conditions. 

Now the research team has looked at the appendix over evolutionary history. They found that animals have had appendixes for about 80 million years. And the organ has evolved separately at least twice, once among the weird Australian marsupials and another time in the regular old mammal lineage that we belong to. 

Darwin thought that only a few animals have an appendix and that the human version was what was left of a digestive organ called the cecum. But the new study found that 70 percent of rodent and primate groups have species with an appendix….

While Scientific American still tries to relegate it to evolution, they do so by supposition. Almost by metaphysical statements. William Parker, Ph.D., assistant professor of experimental surgery, who conducted the analysis in collaboration with R. Randal Bollinger, M.D., Ph.D., Duke professor emeritus in general surgery – said this:

  • “While there is no smoking gun, the abundance of circumstantial evidence makes a strong case for the role of the appendix as a place where the good bacteria can live safe and undisturbed until they are needed”[12]

WIKIPEDIA has a decent section on the appendix’s function as well.[13]

PS – (from the original letter)
This P.S. was to the teacher after she responded to my e-mail, I corrected her on something that any science teacher who isn’t guided by a presupposed philosophy – namely Naturalism – would have correctly defined.

Oh, I forgot, as I was falling asleep last night and running through the day in my head, something occurred to me.  You mentioned that theories are, quote:

  • “Theories are well tested concepts scientists use to help explain something based on repeated findings.”

Yes, a great quick explanation of a proper theory.  However, when the appendix was placed on the vestigial organ list along with 180 other organs by Ernst Haekel in the late 1800‘s – where it has stayed since – no repeatable tests were ever done to confirm the hypothesis that it was useless.  In fact, every medical test done of the type of tissue found (argentaffin cells, and lymphoid cells) in the appendix shows that it has a use.

So I would say that the theory that it is useful is quite sound, where as the hypothesis that it is useless is waning and ill founded ~ un-scientific in other words.

FOOTNOTES

[1] H. Kawanishi, “Immunocompetence of Normal Appendiceal Lymphoid cells: in vitro studies,” Immunology, 60(1) (1987), 19-28.

[2] Ibid., 19.

[3] Marti-Ibanez (editor), “Tuber of Life,” M. D. Magazine (1970) #14, p. 240; William J. Banks, Applied Veterinary Histology (Williams and Wilkins, Baltimore: 1981), 390.

[4]  Richard G. Culp, Remember thy Creator (Baker Book House, Grand Rapids,; MI: 1975).

[5]  Howard R. Bierman, “Human Appendix and Neoplasia,” Cancer 21 (1) (1968), 109-118.

[6] William Straus, Quarterly Review of Biology (1947), 149.

[7] “The Useless Gland that Guards Our Health,” in Reader’s Digest, November (1966), 229, 235.

[8] Henry L. Bockus, Gastroenterology, 2:1134-1148 [chapter The Appendix, by Gordon McHardy], (W.B. Saunders Company, Philadelphia, Pennslyvania: 1976).

[9] Frederic H. Martini, Ph.D., Fundamentals of Anatomy and Physiology, (Prentice Hall, Englewood Cliffs, New Jersey: 1995), 916

[10] (Since removed) From the site Newton, which is an electronic community for Science, Math, and Computer Science K-12 Educators.  Argonne National Laboratory, Division of Educational Programs, Harold Myron, Ph.D., Division Director.  Quote: http://www.newton.dep.anl.gov/askasci/mole00/mole00225.htm   Home page: http://www.newton.dep.anl.gov/

[11] “That’s No Vestigial Organ, That’s My Appendix,” Scientific American (8-24-2009), found at: http://tinyurl.com/ycb9dcnv

[12] Duke University Medical Center, “Appendix isn’t useless at all: It’s a safe house for bacteria,” EurekaAlert! (AAAS | 10-08-2008); found at: http://tinyurl.com/yadgop2l

[13] Appendix, Functions – found at: http://tinyurl.com/k245vmb

 

Are Miracles Even Possible? David Hume

Published by Papa Giorgio

Here is Hume’s basic premise:

“And certainly, there’s no doubt about it, that in the past, and I think also in the present, for many evolutionists, evolution has functioned as something with elements which are, let us say, akin to being a secular religion … And it seems to me very clear that at some very basic level, evolution as a scientific theory makes a commitment to a kind of naturalism, namely, that at some level one is going to exclude miracles and these sorts of things come what may.”

~ Ruse, Michael. (1993) “Nonliteralist Antievolution” AAAS Symposium: “The New Antievolutionism,” February 13, 1993, Boston, MA

Video Description Resources:

Are Miracles even possible events in the natural world? Theists claim miracles have happened, but is there any reason to think they could even occur? This video answers these questions.

Sources:

  • An Enquiry Concerning Human Understanding – David Hume (Article)
  • Lecture 12: Does God Really Act? (Video)
  • The Blackwell Companion to Natural Theology (Book)

Chapter 9 – Kai-Man Kwan
Chapter 11 – Timothy and Lydia McGrew

  • Miracles – CS Lewis (Book)
  • Hume’s Abject Failure – John Earman (Book)
  • Summa Contra Gentiles – Thomas Aquinas (Books)
  • John Lennox – Science And Miracles (Video)
  • Divine Action – Keith Ward (Book)
  • Philosophical Foundations for a Christian Worldview – JP Moreland & William Lane Craig (Book)
  • Interdisciplinary Perspectives on Cosmology and Biological Evolution – Hilary D. Regan and Mark Worthing (Book)

If science is based on the law of causality then do miracles get in the way? Scientist and philosopher John Lennox explores this question, which was made popular by David Hume.

Some quotes:

Professor: “Miracles are impossible Sean, don’t you know science has disproven them, how could you believe in them [i.e., answered prayer, a man being raised from the dead, etc.].”

Student: “for clarity purposes I wish to get some definitions straight.  Would it be fair to say that science is generally defined as ‘the human activity of seeking natural explanations for what we observe in the world around us’?”

Professor: “Beautifully put, that is the basic definition of science in every text-book I read through my Doctoral journey.”

Student: “Wouldn’t you also say that a good definition of a miracle would be ‘and event in nature caused by something outside of nature’?”

Professor: “Yes, that would be an acceptable definition of ‘miracle.’”

Student: “But since you do not believe that anything outside of nature exists [materialism, dialectical materialism, empiricism, existentialism, naturalism, and humanism – whatever you wish to call it], you are ‘forced’ to conclude that miracles are impossible”

Norman L. Geisler & Peter Bocchino, Unshakable Foundations: Contemporary Answers to Crucial Questions about the Christian Faith (Minneapolis, MN: Bethany House, 2001), 63-64.

Christians claim that the birth, death, resurrection and ascension of Jesus Christ is the central chapter of world history. How do you measure such a one-off event? The writer, C.S. Lewis develops a reliable test: Does this “Grand Miracle” fit in with the rest of the Author’s other work – Nature itself?

The first Red Herring is this. Any day you may hear a man (and not necessarily a disbeliever in God) say of some alleged miracle, “No. Of course I don’t believe that. We know it is contrary to the laws of Nature. People could believe it in olden times because they didn’t know the laws of Nature. We know now that it is a scientific impossibility.”

By the “laws of Nature” such a man means, I think, the observed course of Nature. If he means anything more than that he is not the plain man I take him for but a philosophic Naturalist and will be dealt with in the next chapter. The man I have in view believes that mere experience (and specially those artificially contrived experiences which we call Experiments) can tell us what regularly happens in Nature. And he finks that what we have discovered excludes the possibility of Miracle. This is a confusion of mind.

Granted that miracles can occur, it is, of course, for experience to say whether one has done so on any given occasion. But mere experience, even if prolonged for a million years, cannot tell us whether the thing is possible. Experiment finds out what regularly happens in Nature: the norm or rule to which she works. Those who believe in miracles are not denying that there is such a norm or rule: they are only saying that it can be suspended. A miracle is by definition an exception.

[….]

The idea that the progress of science has somehow altered this question is closely bound up with the idea that people “in olden times” believed in them “because they didn’t know the laws of Nature.” Thus you will hear people say, “The early Christians believed that Christ was the son of a virgin, but we know that this is a scientific impossibility.” Such people seem to have an idea that belief in miracles arose at a period when men were so ignorant of the cause of nature that they did not perceive a miracle to be contrary to it. A moment’s thought shows this to be nonsense: and the story of the Virgin Birth is a particularly striking example. When St. Joseph discovered that his fiancee was going to have a baby, he not unnaturally decided to repudiate her. Why? Because he knew just as well as any modern gynaecologist that in the ordinary course of nature women do not have babies unless they have lain with men. No doubt the modern gynaecologist knows several things about birth and begetting which St. Joseph did not know. But those things do not concern the main point—that a virgin birth is contrary to the course of nature. And St. Joseph obviously knew that. In any sense in which it is true to say now, “The thing is scientifically impossible,” he would have said the same: the thing always was, and was always known to be, impossible unless the regular processes of nature were, in this particular case, being over-ruled or supplemented by something from beyond nature. When St. Joseph finally accepted the view that his fiancee’s pregnancy was due not to unchastity but to a miracle, he accepted the miracle as something contrary to the known order of nature. All records

[….]

It is therefore inaccurate to define a miracle as something that breaks the laws of Nature. It doesn’t. If I knock out my pipe I alter the position of a great many atoms: in the long run, and to an infinitesimal degree, of all the atoms there are. Nature digests or assimilates this event with perfect ease and harmonises it in a twinkling with all other events. It is one more bit of raw material for the laws to apply to, and they apply. I have simply thrown one event into the general cataract of events and it finds itself at home there and conforms to all other events. If God annihilates or creates or deflects a unit of matter He has created a new situation at that point. Immediately all Nature domiciles this new situation, makes it at home in her realm, adapts all other events to it. It finds itself conforming to all the laws. If God creates a miraculous spermatozoon in the body of a virgin, it does not proceed to break any laws. The laws at once take it over. Nature is ready. Pregnancy follows, according to all the normal laws, and nine months later a child is born. We see every day that physical nature is not in the least incommoded by the daily inrush of events from biological nature or from psychological nature. If events ever come from beyond Nature altogether, she will be no more incommoded by them. Be sure she will rush to the point where she is invaded, as the defensive forces rush to a cut in our finger, and there hasten to accommodate the newcomer. The moment it enters her realm it obeys all her laws. Miraculous wine will intoxicate, miraculous conception will lead to pregnancy, inspired books will suffer all the ordinary processes of textual corruption, miraculous bread will be digested. The divine art of miracle is not an art of suspending the pattern to which events conform but of feeding new events into that pattern.

[….]

A miracle is emphatically not an event without cause or without results. Its cause is the activity of God: its results follow according to Natural law. In the forward direction (i.e. during the time which follows its occurrence) it is interlocked with all Nature just like any other event. Its peculiarity is that it is not in that way interlocked backwards, interlocked with the previous history of Nature. And this is just what some people find intolerable. The reason they find it intolerable is that they start by taking Nature to be the whole of reality. And they are sure that all reality must be interrelated and consistent. I agree with them. But I think they have mistaken a partial system within reality, namely Nature, for the whole.

CS Lewis, Miracles (New York, NY: Touchstone Publishers, 1996), 62-63, 64-65, 80-81, 81-82.

STREAMING IN FROM SPACE, light reaches the human eye and deposits its information on the stippled surface of the retina. Directly thereafter I see the great lawn of Golden Gate Park; a young woman, nose ring twitching; a panting puppy; a rose bush; and beyond, a file of cars moving sedately toward the western sun. A three-dimensional world has been conveyed to a two-dimensional surface and then reconveyed to a three-dimension image.

This familiar miracle suggests, if anything does, the relevance of al­gorithms to the actual accomplishments of the mind; indeed, the trans­formation of dimensions is precisely the kind of activity that might be brought under the control of a formal program, a system of rules cued to the circumstances of vision as it takes place in a creature with two matched but somewhat asymmetrical eyes. David Marr, for example, provides (in Vision, 1982) an extraordinary account of the complex transformations undertaken in the mind’s cockpit in order to allow the eyes to see things stereoptically.

[.…]

CHANCE ALONE,” THE NOBEL Prize-winning chemist Jacques Monod once wrote, “is at the source of every innovation, of all creation in Me biosphere. Pure chance, absolutely free but blind, is at the very root of  the stupendous edifice of creation.”

The sentiment expressed by these words has come to vex evolution­ary biologists. “This belief,” Richard Dawkins writes, “that Darwinian evolution is ‘random,’ is not merely false. It is the exact opposite of the truth.” But Monod is right and Dawkins wrong. Chance lies at the beat­ing heart of evolutionary theory, just as it lies at the beating heart of thermodynamics.

It is the second law of thermodynamics that holds dominion over the temporal organization of the universe, and what the law has to say we find verified by ordinary experience at every turn. Things fall apart. Energy, like talent, tends to squander itself. Liquids go from hot to luke­warm. And so does love. Disorder and despair overwhelm the human enterprise, filling our rooms and our lives with clutter. Decay is unyield­ing. Things go from bad to worse. And overall, they go only from bad to worse.

These grim certainties the second law abbreviates in the solemn and awful declaration that the entropy of the universe is tending toward a maximum. The final state in which entropy is maximized is simply more likely than any other state. The disintegration of my face reflects nothing more compelling than the odds. Sheer dumb luck.

But if things fall apart, they also come together. Life appears to offer at least a temporary rebuke to the second law of thermodynamics. Al­though biologists are unanimous in arguing that evolution has no goal, fixed from the first, it remains true nonetheless that living creatures have organized themselves into ever more elaborate and flexible structures. If their complexity is increasing, the entropy that surrounds them is de­creasing. Whatever the universe-as-a-whole may be doing-time fusing incomprehensibly with space, the great stars exploding indignantly—bi­ologically things have gone from bad to better, the show organized, or so it would seem, as a counterexample to the prevailing winds of fate.

How so? The question has historically been the pivot on which the assumption of religious belief has turned. How so? “God said: ‘Let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven.”‘ That is how so. And who on the basis of experience would be inclined to disagree? The structures of life are complex, and complex structures get made in this, the purely human world, only by a process of deliberate design. An act of intelligence is required to bring even a thimble into being; why should the artifacts of life be different?

Darwin’s theory of evolution rejects this counsel of experience and intuition. Instead, the theory forges, at least in spirit, a perverse connection with the second law itself, arguing that precisely the same force that explains one turn of the cosmic wheel explains another: sheer dumb luck.

If the universe is for reasons of sheer dumb luck committed ulti­mately to a state of cosmic listlessness, it is also by sheer dumb luck that life first emerged on earth, the chemicals in the pre-biotic seas or soup illuminated and then invigorated by a fateful flash of lightning. It is again by sheer dumb luck that the first self-reproducing systems were created. The dense and ropy chains of RNA—they were created by sheer dumb luck, and sheer dumb luck drove the primitive chemicals of life to form a living cell. It is sheer dumb luck that alters the genetic message so that, from infernal nonsense, meaning for a moment emerges; and sheer dumb luck again that endows life with its opportunities, the space of pos­sibilities over which natural selection plays, sheer dumb luck creating the mammalian eye and the marsupial pouch, sheer dumb luck again en­dowing the elephant’s sensitive nose with nerves and the orchid’s trans­lucent petal with blush.

Amazing. Sheer dumb luck.

David Berlinski, The Deniable Darwin & Other Essays (Seattle, WA: Discovery Institute Press, 2009), 37, 47-49.

Philosophical Naturalism and the Modern Worldview

The second modern factor that has contributed to the widespread understanding that religious belief is private, practical, and relative, and need not be related to truth and reason is the widespread acceptance of philosophical naturalism as an expression of scientism. Philosophical naturalism is the idea that reality is exhausted by the spatio-temporal world of physical entities that we can investigate in the natural sciences. The natural causal Fabric of physical reality within the boundaries of space and time is all there is, was, or ever will be. The supernatural doesn’t exist except, perhaps, as a belief in people’s minds. On this view, religious beliefs are simply ways of looking at things in our search for meaning and purpose; they are not ideas that correspond to a mind-independent reality.

Philosophical naturalism is an expression of an epistemology (i.e., a theory of knowledge and justified or warranted belief) known as scientism. Scientism is the view that the natural sciencesare the very paradigm of truth and rationality. If something does not square with currently well-established beliefs, if it is not within the domain of entities appropriate for scientific investigation, or if it is not amenable to scientific methodology then it is not true or rational. Everything outside of science is a matter of mere belief and subjective opinion, of which rational assessment is impossible. Applied to the question of the historical origins of Christianity, scientism implies that since we live in the modern scientific world where the sun is the center of the solar system, the wireless is available for our use, and the atoms power has been harnessed, we can no longer believe in a biblical worldview with its miracles, demons, and supernatural realities.

Obviously, it is impossible in the brief space of an introduction to critique adequately scientism and naturalism. Still, a few cursory remarks need to be expressed.

(1) Scientism is simply false for three reasons. (a) It is self-refining, i.e., it falsifies itself. Why? Scientism is itself a statement of philosophy about knowledge and science; it is not a statement ofscience itself. Moreover, it is a statement of philosophy that amounts to the claim that no statements outside scientific ones, including scientism itself (because it is a statement of philosophy), can be true or supported by rational considerations. (b) Science itself rests on a number of assumptions: the existence of a theory-independent external world, the orderly nature of the external world, the existence of truth and the reliability of our senses and rational faculties to gather truth about the world in a trustworthy manner, the laws of logic and the truths of mathematics, the adequacy of language (including mathematical language) to describe the external world, the uniformity of nature, and soon. Now, each one of these assumptions is philosophical in nature. The task of stating, criticizing, and defending the assumptions of sci­ence rests in the field of philosophy. Scientism fails to leave room for these philosophical tasks and, thus, shows itself to be a foe and not a friend of science. (c) There are many things we know in religion, ethics, logic, mathematics, history, art, literature, and so on that are simply not matters of science. For exam­ple, we all know that two is an even number, that Napoleon lived, that torturing babies for fun is wrong, that if A is larger than B and B is larger than C, then A is larger than C, and so on. None of these items of knowledge are scientific in nature, and scientism is falsified by their reality.

(2) Philosophical naturalism is false as well. For one thing, philosophical naturalism rules out the existence of a number of things that do, in fact, exist. And while we cannot defend their existence here, suffice it to say that, currently, a number of intellectuals have offered convincing arguments for the reality of universals and other abstract objects such as numbers, the laws of logic, values, the soul and its various mental states (including the first person point of view), other minds, libertarian or full-blown freedom of the will, and so on. None of these items can be classified as mere physical objects totally within the causal fabric of the natural spatio-temporal universe. In fact, it is not an exaggeration to say that there is not a single issue of importance to human beings that is solely a matter of scientific investigation or that can be satisfactorily treated by philosophical naturalists.

(3) Philosophical naturalism fails to explain adequately the fact that there are a number of arguments and pieces of evidence that make belief in God more reasonable than disbelief. Some of this evidence actually comes from science: the fact that the universe had a beginning based on the Big Bang theory and the second law of thermodynamics, the existence of biological information in DNA that is closely analogous to intelligent language and that cannot arise from the accidental collisions of physical entities according to laws of nature, the reality of the mental and of free will according to a number of emerging psychological theories of the self, the delicate fine-tuning of the universe, and so on.”

Like it or not, a significant and growing number of scientists, historians of science, and philosophers of science see more scientific evidence now for a personal creator and designer than was available fifty years ago. In light of this evidence, it is false and naive to claim that modern science has made belief in the supernatural unreasonable. Such a view can be called ostrich naturalism—a position that requires its advocate to keep his or her head in the sand and not to acknowledge real advances in science. The plain truth is that science itself makes no statements about all of reality anyway, nor does science itself offer any support for philosophical naturalism. What does support philosophical naturalism are the ideological claims of naturalists themselves regarding what science ought to say if we assume philosophical naturalism to begin with.

In sum, it matters much that our religious beliefs are both true and reasonable. Moreover, there simply are no sufficient reasons for not believing in the supernatural, and there are in fact a number of good reasons (including but going beyond scientific ones) for believing in the supernatural. As we have said, space considerations do not permit us to defend this last claim here. But we will list some sources in the bibliography that adequately justify this claim. If you are an honest inquirer about the truth of religion, moral and intellectual integrity unite in placing a duty on you to read these works as a sincere seeker of the truth. It is well past time to rest content with the politically correct, unjustified assertions of scientism and philosophical naturalism. University libraries are filled with books that show the weaknesses of these views, and the fellows of the Jesus Seminar show virtually no indication that they have so much as interacted with the arguments they contain, much less have they refuted their claims.

Regarding Jesus of Nazareth, all of this means the following: Prior to inves­tigating the historical evidence about his life, deeds, sayings, and significance, there is no good reason to bring to the evidence a prior commitment to naturalism. As later chapters will show, such a commitment is Procrustean in that it often forces the evidence of history to fit an unjustified anti-supernatural bias. But when the evidence is evaluated on its own terms, and when such an evaluation is combined with the rigorous case for supernatural theism already available in the literature, then the claims of historic, orthodox Christianity can be reasonably judged to be true.

Michael J. Wilkins, ed., Jesus Under Fire: Modern Scholarship Reinvents the Historical Jesus (Grand Rapids, MI: Zondervan, 1996), 8-10.

FOLLOWING SUPERNATURALISM MAKES THE SCIENTIST’S TASK TOO EASY

Here’s the first of Pennock’s arguments against methodological naturalism that I’ll consider:

  • allowing appeal to supernatural powers in science would make the scientist’s task too easy, because one would always be able to call upon the gods for quick theoretical assistance…. Indeed, all empirical investigation beyond the purely descriptive could cease, for scientists would have a ready-made answer for everything.

This argument strikes me as unfair. Consider a particular empirical phenomenon, like a chemical reaction, and imagine that scientists are trying to figure out why the reaction happened. Pennock would say that scientists who allow appeal to supernatural powers would have a ready-made answer: God did it. While it may be that that’s the only true explanation that can be given, a good scientist-including a good theistic scientist—would wonder whether there’s more to be said. Even if God were ultimately the cause of the reaction, one would still wonder if the proximate cause is a result of the chemicals that went into the reaction, and a good scientist—even a good theistic scientist—would investigate whether such a naturalistic account could be given.

To drive the point home, an analogy might be helpful. With the advent of quantum mechanics, scientists have become comfortable with indeterministic events. For example, when asked why a particular radioactive atom decayed at the exact time that it did, most physicists would say that there’s no reason it decayed at that particular time; it was just an indeterministic event!’ One could imagine an opponent of indeterminism giving an argument that’s analogous to Pennock’s:

  • allowing appeal to indeterministic processes in science would make the scientist’s task too easy, because one would always be able to call upon chance for quick theoretical assistance…. Indeed, all empirical investigation beyond the purely descriptive could cease, for scientists would have a ready-made answer for everything.

It is certainly possible that, for every event that happens, scientists could simply say “that’s the result of an indeterministic chancy process; there’s no further explanation for why the event happened that way.” But this would clearly be doing bad science: just because the option of appealing to indeterminism is there, it doesn’t follow that the option should always be used. The same holds for the option of appealing to supernatural powers.

As further evidence against Pennock, it’s worth pointing out that prominent scientists in the past have appealed to supernatural powers, without using them as a ready-made answer for everything. Newton is a good example of this—he is a devout theist, in addition to being a great scientist, and he thinks that God sometimes intervenes in the world. Pennock falsely implies that this is not the case:

  • God may have underwritten the active principles that govern the world described in [Newton’s] Principia and the Opticks, but He did not interrupt any of the equations or regularities therein. Johnson and other creationists who want to dismiss methodological naturalism would do well to consult Newton’s own rules of reasoning….

But in fact, Newton does not endorse methodological naturalism. In his Opticks, Newton claims that God sometimes intervenes in the world. Specifically, Newton thinks that, according to his laws of motion, the orbits of planets in our solar system are not stable over long periods of time, and his solution to this problem is to postulate that God occasionally adjusts the motions of the planets so as to ensure the continued stability of their orbits. Here’s a relevant passage from Newton. (It’s not completely obvious that Newton is saying that God will intervene but my interpretation is the standard one.)

  • God in the Beginning form’d Matter in solid, massy, hard, impenetrable, moveable Particles … it became him who created them to set them in order. And if he did so, it’s unphilosophical to seek for any other Origin of the World, or to pretend that it might arise out of a Chaos by the mere Laws of Nature; though being once form’d, it may continue by those Laws for many Ages. For while Comets move in very excentrick Orbs in all manner of Positions, blind Fate could never make all the Planets move one and the same way in Orbs concentrick, some inconsiderable Irregularities excepted, which may have risen from the mutual Actions of Comets and Planets upon one another, and which will be apt to increase, till this System wants a Reformation…. [God is] able by his Will to move the Bodies within his boundless uniform Sensorium, and thereby to form and reform the Parts of the Universe….

A scientist who writes this way does not sound like a scientist who is following methodological naturalism.

It’s worth noting that some contemporaries of Newton took issue with his view of God occasionally intervening in the universe. For example, Leibniz writes:

  • Sir Isaac Newton and his followers also have a very odd opinion concerning the work of God. According to them, God Almighty needs to wind up his watch from time to time; otherwise it would cease to move. He had not, it seems, sufficient foresight to make it a perpetual motion.”

Note, though, that Leibniz also thought that God intervened in the world:

  • I hold that when God works miracles, he does not do it in order to supply the wants of nature, but those of grace.

Later investigation revealed that in fact planetary orbits are more stable than Newton thought, so Newton’s appeal to supernatural powers wasn’t needed. But the key point is that Newton is willing to appeal to supernatural powers, without using the appeal to supernatural powers as a ready-made answer for everything.

Pennock says that “Without the binding assumption of uninterruptible natural law there would be absolute chaos in the scientific worldview.” Newton’s own approach to physics provides a good counterexample to this—Newton is a leading contributor to the scientific worldview, and yet he does not bind himself by the assumption of uninterruptible natural law.

Bradley Monton, Seeking God in Science: An Atheist Defends Intelligent Design, (Peterborough, Ontario [Canada]: Broadview Press, 2009), 62-64.

Ravi Zacharias Challenges the Challenger

Published by Papa Giorgio

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

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

(One may wish as well to peruse the posts with Greg Bahnsen’s audio included.) Below are two short audio examples of Ravi Zacharias “questioning the questioner,” the first is a recounting of conversation, whereas the second is a challenge proferred by a student and is Ravi at his best!

This second audio is of a student asking Ravi Zacharias about God condemning people [atheists] to hell and the moral implications of this. This Q&A occurred after a presentation Ravi gave at Harvard University (the entire presentation is worth the purchase), and is now one of his most well-known responses in the apologetic sub-culture.

Enjoy this short response by Mr. Zacharias, it is him at his best.

I am including some remarks from an earlier version of the above audio from my YouTube. Someone makes the following statement:

  • Polish parlor trick showman. Why do people still fall for his nonsense. BTW. There is no evidence for gods, none. Ravi is merely lying and creating logical fallacy.

To which another commentator responds:

Actually he is very articulately (yet indirectly) pointing to the presence of “argumentum ad ignorantium” in the debate over atheism/theism. Faith is a logical fallacy on the terms of atheism, as atheism is a logical fallacy on the terms of the physical universe being unable to explain its origin. All leading atheists and Religious believers/scholars accept these boundaries. His answer begins with his explanation of the self-destructive nature of the question as given from its source (being an atheist)… it self-destructs because the question giver already doesn’t subscribe to the moral law as bound to the moral law giver who is the subject of the question. The question giver rejects the evidence that the believer accepts. And the believer can only point to evidence that the atheist rejects.

Divine Feet ~ Philosophical Demarcations

Published by Papa Giorgio

Atheists reject evidence as illusory…

Why?

Because they “have to.”

I put these two ideas from separate fields of study together. Why I didn’t before is a mystery… but like with any field of study, you can go over the same topic again-and-again — you continue to learn. The first example come from biology and the natural sciences. Here are three examples of the beginning of my thinking:

  • “The illusion of design is so successful that to this day most Americans (including, significantly, many influential and rich Americans) stubbornly refuse to believe it is an illusion. To such people, if a heart (or an eye or a bacterial flagellum) looks designed, that’s proof enough that it is designed.” ~ Richard Dawkins in the Natural History Magazine;
  • “So powerful is the illusion of design, it took humanity until the mid-19th century to realize that it is an illusion.” ~ New Scientist Magazine (h/t, Uncommon Dissent)
  • “Biology is the study of complicated things that give the appearance of having been designed for a purpose.” Richard Dawkins enlarges on this thought: “We may say that a living body or organ is well designed if it has attributes that an intelligent and knowledgeable engineer might have built into it in order to achieve some sensible purpose… any engineer can recognize an object that has been designed, even poorly designed, for a purpose, and he can usually work out what that purpose is just by looking at the structure of the object.” ~ Richard Dawkins, The Blind Watchmaker, 1996, pp. 1, and 21.
  • “We can’t make sense of an organ like the eye without considering it to have a function, or a purpose – not in a mystical, teleological sense, but in the sense of an illusion of engineering. That illusion, we now know, is a consequence of Darwin’s process of natural selection. Everyone agrees that the eye is a remarkable bit of natural “engineering,” and that may now be explained as a product of natural selection rather than as the handiwork of a cosmic eye-designer or as a massive coincidence in tissue formation.” ~ Steven Pinker, via Edge’s “Is Science Killing the Soul.”

The important point here is that the Judeo-Christian [theistic] view would posit that we (and nature) is designed, and would notice it in ourselves and in nature. The atheist MUST reject design as an illusion because their worldview demands that chance cobbled together what we see… so dumb luck needs to be seen as opposed to design.

Steven Pinker summation:

Pinker’s newer book, The Blank Slate, revised his views on free will, in that he no longer thinks it’s a necessary fiction. The chapter on “The Fear of Determinism” takes an explicitly deterministic stance, and usefully demonstrates the absurdity of contra-causal free will and why we shouldn’t worry about being fully caused creatures. However, Pinker remains conservative in not drawing any conclusions about how not having free will might affect our attitudes towards punishment, credit, and blame,; that is, he doesn’t explore the implications of determinism for ethical theory. This, despite the fact that in How the Mind Works he claimed that “ethical theory requires idealizations like free, sentient, rational, equivalent agents whose behavior is uncaused” … We await further progress by Pinker. (Via Naturlism)

Daniel Dennett:

Dennett worries that there is good evidence that promulgating the idea that free will is an illusion undermines just that sense of responsibility many scientists and philosophers are worried about losing. Critics maintain that Dennett’s kind of free will, with its modest idea of “enough” responsibility, autonomy and control, is not really enough after all.

[….]

“It’s important because of the longstanding tradition that free will is a prerequisite for moral responsibility,” he says. “Our system of law and order, of punishment, and praise and blame, promise keeping, promise making, the law of contracts, criminal law – all of this depends on one notion or another of free will. And then you have neuroscientists, physicists and philosophers saying that ‘science has shown us that free will is an illusion’ and then not shrinking from the implication that our systems of law are built on foundations of sand.” (Via The Guardian)

Richard Dawkins, Lawrence Kruass, Christopher Hitchens:

Sam Harris:

Stephen Hawkings:

One of the most intriguing aspects mentioned by Ravi Zacharias of a lecture he attended entitled “Determinism – Is Man a Slave or the Master of His Fate,” given by Stephen Hawking, who is the Lucasian Professor of Mathematics at Cambridge, Isaac Newton’s chair, was this admission by Dr. Hawking’s, was Hawking’s admission that if “we are the random products of chance, and hence, not free, or whether God had designed these laws within which we are free.”[1] In other words, do we have the ability to make choices, or do we simply follow a chemical reaction induced by millions of mutational collisions of free atoms? Michael Polyni mentions that this “reduction of the world to its atomic elements acting blindly in terms of equilibrations of forces,” a belief that has prevailed “since the birth of modern science, has made any sort of teleological view of the cosmos seem unscientific…. [to] the contemporary mind.”[2]

[1] Ravi Zacharias, The Real Face of Atheism (Grand Rapids, MI: Baker Books, 2004), 118, 119.

[2] Michael Polanyi and Harry Prosch, Meaning (Chicago, IL: Chicago university Press, 1977), 162.

The bottom line is that free-will, self, freedom to be above and distinguish between actions, is all an illusion.

Why?

BECUASE if free-will existed… then this would be an argument f-o-r theism. F-o-r God’s existence. Like the founding director of NASA’s Goddard Institutes, Robert Jastrow’s description in his book of a disturbing reaction among his colleagues to the big-bang theory—irritation and anger.

Why, he asked, would scientists, who are supposed to pursue truth and not have an emotional investment in any evidence, be angered by the big-bang theory?

They had an aversion to the Big-Bang.

Because it argued F-O-R theism. F-O-R God’s existence.

Jastrow noted that many scientists do not want to acknowledge anything that may even suggest the existence of God. The big-bang theory, by positing a beginning of the universe, suggests a creator and therefore annoys many astronomers.

This anti-religious bias is hardly confined to astronomers.

As we see, the above persons in rejecting evidence of design in nature and consciousness, are doing so based on an aversion to “God evidence.” Another well-known philosopher John Searle notes this illusion as well:

All these people are misusing science and remaking it into “scientism.” AND, they are “not allowing a divine foot in the door,” as Dinesh D’Souza notes:

Scientism, materialism, empiricism, existentialism, naturalism, and humanism – whatever you want to call it… it is still a metaphysical position as it assumes or presumes certain things about the entire universe.  D’Souza points this a priori commitment out:

Naturalism and materialism are not scientific conclusions; rather, they are scientific premises. They are not discovered in nature but imposed upon nature. In short, they are articles of faith. Here is Harvard biologist Richard Lewontin: “We take the side of science in spite of the patent absurdity of some of its constructs, in spite of its failure to fulfill many of its extravagant promises of health and life, in spite of the tolerance of the scientific community for unsubstantiated just-so stories, because we have [an] a priori commitment… a commitment to materialism. It is not that the methods and institutions of science somehow compel us to accept a material explanation of the phenomenal world, but, on the contrary, that we are forced by our a priori adherence to material causes to create an apparatus of investigation and a set of concepts that produce material explanations, no matter how counter-intuitive, no matter how mystifying to the uninitiated. Moreover, that materialism is an absolute, for we cannot allow a Divine Foot in the door.”

Dinesh D’Souza, What’s So Great about Christianity (Washington, DC: Regnery Publishing, 2007), 161 (emphasis added).

“Minds fit into an theistic world, not an atheistic one”

What are intentional states of consciousness? Are states of consciousness plausible on either a theistic or atheistic worldview? This clip shows the exchange between Dr William Lane Craig and Dr Alex Rosenberg on intentional states of consciousness in the world. On February 1st, 2013 at Purdue University, Dr Craig participated in a debate with Dr Rosenberg on the topic, “Is Faith In God Reasonable?” Over 5,000 people watched the event on the Purdue University campus along with tens of thousands streaming it live online from around the world.

For more on this, see my “quotefest” here: Evolution Cannot Account for: Logic, Reasoning, Love, Truth, or Justice

Naturalism Clouds the Mind

Published by Papa Giorgio

Philosophical Naturalism and the Modern Worldview

The second modern factor that has contributed to the widespread understanding that religious belief is private, practical, and relative, and need not be related to truth and reason is the widespread acceptance of philosophical naturalism as an expression of scientism. Philosophical naturalism is the idea that reality is exhausted by the spatio-temporal world of physical entities that we can investigate in the natural sciences. The natural causal Fabric of physical reality within the boundaries of space and time is all there is, was, or ever will be. The supernatural doesn’t exist except, perhaps, as a belief in people’s minds. On this view, religious beliefs are simply ways of looking at things in our search for meaning and purpose; they are not ideas that correspond to a mind-independent reality.

Philosophical naturalism is an expression of an epistemology (i.e., a theory of knowledge and justified or warranted belief) known as scientism. Scientism is the view that the natural sciences are the very paradigm of truth and rationality. If something does not square with currently well-established beliefs, if it is not within the domain of entities appropriate for scientific investigation, or if it is not amenable to scientific methodology then it is not true or rational. Everything outside of science is a matter of mere belief and subjective opinion, of which rational assessment is impossible. Applied to the question of the historical origins of Christianity, scientism implies that since we live in the modern scientific world where the sun is the center of the solar system, the wireless is available for our use, and the atoms power has been harnessed, we can no longer believe in a biblical worldview with its miracles, demons, and supernatural realities.

Obviously, it is impossible in the brief space of an introduction to critique adequately scientism and naturalism. Still, a few cursory remarks need to be expressed.

(1) Scientism is simply false for three reasons. (a) It is self-refining, i.e., it falsifies itself. Why? Scientism is itself a statement of philosophy about knowledge and science; it is not a statement of science itself. Moreover, it is a statement of philosophy that amounts to the claim that no statements outside scientific ones, including scientism itself (because it is a statement of philosophy), can be true or supported by rational considerations. (b) Science itself rests on a number of assumptions: the existence of a theory-independent external world, the orderly nature of the external world, the existence of truth and the reliability of our senses and rational faculties to gather truth about the world in a trustworthy manner, the laws of logic and the truths of mathematics, the adequacy of language (including mathematical language) to describe the external world, the uniformity of nature, and soon. Now, each one of these assumptions is philosophical in nature. The task of stating, criticizing, and defending the assumptions of sci­ence rests in the field of philosophy. Scientism fails to leave room for these philosophical tasks and, thus, shows itself to be a foe and not a friend of science. (c) There are many things we know in religion, ethics, logic, mathematics, history, art, literature, and so on that are simply not matters of science. For exam­ple, we all know that two is an even number, that Napoleon lived, that torturing babies for fun is wrong, that if A is larger than B and B is larger than C, then A is larger than C, and so on. None of these items of knowledge are scientific in nature, and scientism is falsified by their reality.

(2) Philosophical naturalism is false as well. For one thing, philosophical naturalism rules out the existence of a number of things that do, in fact, exist. And while we cannot defend their existence here, suffice it to say that, currently, a number of intellectuals have offered convincing arguments for the reality of universals and other abstract objects such as numbers, the laws of logic, values, the soul and its various mental states (including the first person point of view), other minds, libertarian or full-blown freedom of the will, and so on. None of these items can be classified as mere physical objects totally within the causal fabric of the natural spatio-temporal universe. In fact, it is not an exaggeration to say that there is not a single issue of importance to human beings that is solely a matter of scientific investigation or that can be satisfactorily treated by philosophical naturalists.

(3) Philosophical naturalism fails to explain adequately the fact that there are a number of arguments and pieces of evidence that make belief in God more reasonable than disbelief. Some of this evidence actually comes from science: the fact that the universe had a beginning based on the Big Bang theory and the second law of thermodynamics, the existence of biological information in DNA that is closely analogous to intelligent language and that cannot arise from the accidental collisions of physical entities according to laws of nature, the reality of the mental and of free will according to a number of emerging psychological theories of the self, the delicate fine-tuning of the universe, and so on.”

Like it or not, a significant and growing number of scientists, historians of science, and philosophers of science see more scientific evidence now for a personal creator and designer than was available fifty years ago. In light of this evidence, it is false and naive to claim that modern science has made belief in the supernatural unreasonable. Such a view can be called ostrich naturalism—a position that requires its advocate to keep his or her head in the sand and not to acknowledge real advances in science. The plain truth is that science itself makes no statements about all of reality anyway, nor does science itself offer any support for philosophical naturalism. What does support philosophical naturalism are the ideological claims of naturalists themselves regarding what science ought to say if we assume philosophical naturalism to begin with.

In sum, it matters much that our religious beliefs are both true and reasonable. Moreover, there simply are no sufficient reasons for not believing in the supernatural, and there are in fact a number of good reasons (including but going beyond scientific ones) for believing in the supernatural. As we have said, space considerations do not permit us to defend this last claim here. But we will list some sources in the bibliography that adequately justify this claim. If you are an honest inquirer about the truth of religion, moral and intellectual integrity unite in placing a duty on you to read these works as a sincere seeker of the truth. It is well past time to rest content with the politically correct, unjustified assertions of scientism and philosophical naturalism. University libraries are filled with books that show the weaknesses of these views, and the fellows of the Jesus Seminar show virtually no indication that they have so much as interacted with the arguments they contain, much less have they refuted their claims.

Regarding Jesus of Nazareth, all of this means the following: Prior to inves­tigating the historical evidence about his life, deeds, sayings, and significance, there is no good reason to bring to the evidence a prior commitment to naturalism. As later chapters will show, such a commitment is Procrustean in that it often forces the evidence of history to fit an unjustified antisupernatural bias. But when the evidence is evaluated on its own terms, and when such an evaluation is combined with the rigorous case for supernatural theism already available in the literature, then the claims of historic, orthodox Christianity can be reasonably judged to be true.

Michael J. Wilkins, ed., Jesus Under Fire: Modern Scholarship Reinvents the Historical Jesus (Grand Rapids, MI: Zondervan, 1996), 8-10.

Are Atheists “Free Thinkers”? Atheists AND Theists Say No

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Ever hear an atheist say he’s a freethinker? Well, if atheism is true, an atheist, cannot be free nor would his thinking make any real sense. Frank Turek explains.