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Knight and Rose Show #51: Dr. Casey Luskin on Junk DNA

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Welcome to episode 51 of the Knight and Rose podcast! In this episode, Wintery Knight and Desert Rose welcome Dr. Casey Luskin to discuss how the progress of science debunked the myth of junk DNA. If you like this episode, please subscribe to the podcast, and subscribe to our YouTube channel. We would appreciate it if you left us a 5-star review on Apple Podcasts or Spotify.

Podcast description:

Christian apologists Wintery Knight and Desert Rose discuss apologetics, policy, culture, relationships, and more. Each episode equips you with evidence you can use to boldly engage anyone, anywhere. We train our listeners to become Christian secret agents. Action and adventure guaranteed. 30-45 minutes per episode. New episode every week.

Episode summary:

Wintery Knight and Desert Rose interview Dr. Casey Luskin about junk DNA. Is your DNA assembled by undirected forces, or is it intelligently designed? First, we look at the predictions of evolution and design proponents about junk DNA. Then, we look at the latest scientific discoveries, and see which side is changing their mind to adapt to the evidence. Casey reports about his recent debate on this topic with a biology professor.

Outline and transcript

Here is a transcript of the show (with timestamps) provided by TurboScribe AI. TurboScribe AI allows you to translate the transcript into many, many different languages. You can also export the transcript into many different formats, with optional timestamps.

Episode 51:

Speaker biographies

Casey Luskin holds a PhD in Geology from the University of Johannesburg in South Africa. He earned a law degree from the University of San Diego. Dr. Luskin has been a California-licensed attorney since 2005, practicing primarily in the area of evolution-education in public schools and defending academic freedom for scientists who face discrimination because of their support for intelligent design (ID). His B.S. and M.S. degrees in Earth Sciences are from the University of California, San Diego. In his role at Discovery Institute, Dr. Luskin works as Associate Director of the Center for Science and Culture, where he helps direct the ID 3.0 Research Program. Dr. Luskin has lectured widely on ID at university campuses and conferences on four continents. He has coauthored or contributed to multiple books. His most recent book, co-edited with William Dembski and Joseph Holden, is “The Comprehensive Guide to Science and Faith: Exploring the Ultimate Questions About Life and the Cosmos”.

Wintery Knight is a black legal immigrant. He is a senior software engineer by day, and an amateur Christian apologist by night. He has been blogging at winteryknight.com since January of 2009, covering news, policy and Christian worldview issues.

Desert Rose did her undergraduate degree in public policy, and then worked for a conservative Washington lobbyist organization. She also has a graduate degree from a prestigious evangelical seminary. She is active in Christian apologetics as a speaker, author, and teacher.

References:

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Music attribution:

Strength Of The Titans by Kevin MacLeod
Link: https://incompetech.filmmusic.io/song/5744-strength-of-the-titans
License: https://filmmusic.io/standard-license

News

The seven fatal flaws of moral relativism

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Moral relativism is the view that moral values and moral duties do not exist in reality, but only exist as opinions in people’s minds. When you ask a moral relativist where the belief that stealing is wrong comes from, he may tell you that it is his opinion, or that it is the opinion of most people in his society. But he cannot tell you that stealing is wrong independent of what people think, because morality (on moral relativism) is just personal preference.

So what’s wrong with it?

I found this list of the seven flaws of moral relativism at the Salvo magazine web site.

Here’s the summary:

  1. Moral relativists can’t accuse others of wrongdoing.
  2. Relativists can’t complain about the problem of evil.
  3. Relativists can’t place blame or accept praise.
  4. Relativists can’t make charges of unfairness or injustice.
  5. Relativists can’t improve their morality.
  6. Relativists can’t hold meaningful moral discussions.
  7. Relativists can’t promote the obligation of tolerance.

Here’s my favorite flaw of relativism (#6):

Relativists can’t hold meaningful moral discussions. What’s there to talk about? If morals are entirely relative and all views are equal, then no way of thinking is better than another. No moral position can be judged as adequate or deficient, unreasonable, acceptable, or even barbaric. If ethical disputes make sense only when morals are objective, then relativism can only be consistently lived out in silence. For this reason, it is rare to meet a rational and consistent relativist, as most are quick to impose their own moral rules like “It’s wrong to push your own morality on others”. This puts relativists in an untenable position – if they speak up about moral issues, they surrender their relativism; if they do not speak up, they surrender their humanity. If the notion of moral discourse makes sense intuitively, then moral relativism is false.

I sometimes get a lot of flack from atheists who complain that I don’t let them make any moral statements without asking them first to ground morality on their worldview. And that’s because on atheism morality IS NOT rationally grounded, so they can’t answer. In an accidental universe, you can only describe people’s personal preferences or social customs, that vary by time and place. It’s all arbitrary – like having discussions about what food is best or what clothing is best. The answer is always going to be “it depends”. It depends on the person who is speaking because it’s a subjective claim, not an objective claim. There is no objective way we ought to behave.

So, practically speaking, everyone has to decide whether right and wrong are real – objectively real. If they are objectively real, that means that there is a right way for human beings to behave, and a wrong way for human beings to behave. It means that things that are really objectively wrong like rape are wrong for all times and all places, regardless of what individuals and societies might think of it. In order to rationally ground that kind of morality, you have to have a foundation for it – a cosmic Designer who decides for all times and places what the conduct of his creatures ought to be. And then our moral duties are duties that are owed to this Designer. It is like playing football or playing a boardgame – the person who invents the game decides the rules. But if there is no designer of the game, then there are no rules.

Without a designer of the universe, the question of how we ought to act is decided by people in different times and different places. It’s arbitrary and variable, and therefore it doesn’t do the job of prescribing behavior authoritatively. It’s very important not to get involved in any serious endeavor with another person or persons if they don’t have a sense of right and wrong being absolute and fixed. A belief in objective moral values is a necessary pre-requisite for integrity.

Polemics

Should the Gospel of Thomas be included in the New Testament?

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Should the Gospel of Thomas be included with the four canonical gospels? Is it early? Is it the same historical genre as the four gospels? Does it give us eyewitness evidence of the life and teachings of Jesus? Here’s an article about it that references the chapter from Lee Strobel’s “The Case for the Real Jesus”.

First reason, Thomas has literary dependence on TONS of other New Testament books, which favors a date for Thomas AFTER the books it quotes:

The Gospel of Thomas Cites Too Much Of The New Testament.

Publishing writings in the first century was nothing like it is today. If you want a copy of something, you take a quill and some papyrus and you just copy it. That is how the books of the New Testament circulated. It was a very slow process. By the early second century, only a few of the books of the New Testament were in full circulation. Christians of that time only had a few of the books of the New Testament to reference. The epistles of Ignatious, written in AD 110, does not even quote half of the New Testament.

But the gospel of Thomas shows familiarity with 15 of the 27 books of the New Testament! Doctor Craig Evans pointed out that he was not aware of any Christian writing which referenced this much of the New Testament prior to AD 150. The Gospel of Thomas simply references far too many books to be dated early. But despite that, the Jesus Seminar attempts to date Thomas between AD 60 and 70.

Further, this gospel not only cites too much New Testament material. It cites the later New Testament material. Mark was not very strong in Greek grammar and etiquette, so when Matthew and Luke quoted Mark, they polished his wording. The gospel of Thomas quotes the polished wording, the later version. In fact, Thomas even has material from the gospel of John – penned in about AD 90. How can a book from AD 60 or 70 quote a book from AD 90? Thomas is not independent of the other gospels, it quotes the later ones and it is not early, it quotes too much of the New Testament to be considered early.

Second reason, Thomas shows signs of being based on a Syriac translation:

The Gospel of Thomas Shows Syrian Development.

The gospels are published in the Koine Greek language, which was the most conventiant language of that time if the goal was to spread them far and wide. But when Christianity began to spread eastward, the gospels were translated into Syriac. But this did not happen immediately.

A student of Justin Martyr named Tatian compiled a Syriac translation of the four gospels in AD 175, which was named the Diatessaron (meaning ‘through the four’). He made the four gospels available to those who spoke Syriac. What makes this significant is that the gospel of Thomas shows traces of the Syrian language forms! Indeed, the gospel of Thomas adopts concepts that were only found in the Syrian church. It refers to Thomas as Judas Thomas, which was a concept that began with the Syrian church. The Syrians did not like ascetics, wealth, businessmen, commercialism, and were interested in elitism and mysticism. Precisely everything that the Syrians were not interested in, the gospel of Thomas was not interested in, and that which they were interested in, the gospel of Thomas was interested in.

Further, and critically, if we read the gospel of Thomas in English, it sort of looks like a non-contextual group of proverbs and sayings. It is just randomly assorted. It appears randomly assorted in Koine Greek as well. But if you translate it to Syrian, it is not random at all. There are literally hundreds of catchwords in Syrian that are meant to help people memorize the gospel. There are memory aids written in Syrian. The gospel of Thomas was written in Syrian.

Two other reasons would be:

  • it contains gnostic overtones, and that movement started in the 2nd century
  • none of the early Church Fathers quote it, but they quote the four gospels and the letters of Paul, etc.

I really enjoyed the Case for the Real Jesus, and if you like audio books, you can get it as an audio book. By the way, the audio versions of the unabridged “Case For” books are read by Lee Strobel himself – HIGHLY recommended. You will not lose interest.