Stephen Meyer is a leading proponent of Intelligent Design who directs the Centre for Science and Culture at the Discovery Institute in Seattle. His most recent book “Signature in the Cell” claims to show that the DNA code is the product of intelligent mind, not naturalistic processes. Keith Fox is Professor of Biochemistry at Southampton University. He chairs the UK Christians in Science network but disagrees strongly with ID. They debate how life could have originated and whether design is allowed as an explanation in science.
Summary: (stuff in italics is my snarky paraphrase)
Meyer:
background and how he got interested in intelligent design
his research focus is on the origin of life – the first replicator
summarizes the history of origin of life studies
authored the book “Signature in the Cell”
the DNA enigma: where did the information in DNA come from?
naturalistic explanations of the DNA information have failed
but intelligent agents are known to be able to produce information
the best explanation of the information in DNA is that an intelligent agent authored it
Meyer’s book was named by atheist philosopher of science Thomas Nagel as a Times Literary Supplement Book of the Year in 2010
why is design so controversial? Many people think that Darwin explained why nature appears design
the Darwinian view is that nature can create the appearance of design using mutation and selection
however, Darwinian mechanisms cannot explain the origin of the first living cell, it assumes replication, and the origin of life is about where the first replicator comes from
Fox:
Meyer’s argument is not about the evolution of life after the first cell
Meyer’s case for design is about the origin of life
naturalists do not know a naturalistic explanation for the origin of life
there are a number of naturalistic hypotheses for the origin of life, like the RNA-first hypothesis
maybe in a few years one of them will turn out to be correct
what intelligent design is arguing from a gap in our current naturalistic knowledge to infer that God intervened in nature
Meyer:
that’s not what intelligent design is at all
the approach ID theorists use is the inference to best explanation
you evaluate all explanations, non-intelligent causes and intelligent causes
you prefer the best possible explanation
we know that minds are capable of producing information just like the information we find in DNA
Fox:
living cells replicate, so they have the ability to introduce mutations as they replicate and then some of those mutations can be selected
so maybe the process of replicating that living cells do created the first living cell
maybe the first living cell created itself, X brought X into being, self-creation, what’s irrational about that?
Meyer:
the issue is the origin of life – where did the first living cell come from?
you cannot appeal to the operations that a living cell can perform to explain the origin of the first living cell
there was no first living cell operating before the first living cell
there was no replication, mutation or selection before the first living cell
in fact, in my book I show that there is no known naturalistic mechanism that is able to produce the information needed for the first living cell
nothing can create itself, that is self-contradictory
Fox:
Well, you are just saying that because something is complex that God did it
Meyer:
Sadly, no. What I actually said needed to be explained was the information, not complexity
And we know from software engineering that the process of adding information to code is performed by programmers
in the absence of any adequate naturalistic explanation for information, we are justified in taking the explanation that we are familiar with – namely, intelligent agency – based on our uniform, universal experience of what causes information
Fox:
well, maybe we can appeal to the mutation and selection in existing living cells to explain the origin of the first living cell
maybe there were living cells before the first living cell, and then these other living cells created the first living cell
Meyer:
we can’t keep invoking mutation and selection when those processes are not operating prior to the origin of the first living cell
Fox:
well maybe some bare-bones self-replication molecule was a precursor to the first living cell
Meyer:
even to generate very limited replicator would require a large amount of information
the argument I am making is – where does the evolution come from?
Fox:
well, maybe we will think of an explanation for information that is naturalistic in 20 years
we’ve thought of explanations to things that were NOT information before
so maybe we will be able to think of something to explain information based on our ability to explain NOT information before
Moderator: Change topics: the Dover decision
Meyer:
the Discovery Institute opposed the policy that causes the trial
the wording of the statute was poor
the judge was completely wrong in his decision
young earth creationists used the phrase “intelligent design” to cover their agenda
intelligent design is an inference using the normal methods of science
Fox:
intelligent design is a science stopper because it stops looking for a naturalistic explanation
everything in nature must have a naturalistic explanation
everything has to be explained using matter and time and chance
it just has to be that way!!!!
Meyer:
well, what luck would you have explaining an effect like Mt. Rushmore?
can you explain that using matter,time and chance?
Mt. Rushmore was the product of intelligence, not wind and erosion
similarly, there is information in the cell, and we know that intelligence causes information
Fox:
So you are saying that we don’t understand and therefore an intelligence is necessary?
Meyer:
no I am saying we DO understand and we are making an inference based on that understanding
you are the one who is insisting on a material explanation because you pre-suppose materialism
we know that minds have causal powers, and we can infer mind as an explanation from information
Fox:
well nature is a seamless chain of material causes and effects
Meyer:
agents can act without violating the laws of nature
even humans can act as intelligent agents to create information in books, and they don’t violate the laws of nature
intelligent causes are real, and they explain effects in nature
Fox:
you’re trying to impose on science something to do with meaning and purpose
Meyer:
no that’s not what we’re doing, we’re inferring from from the fact that we ourselves are known causes of information to the fact that an intelligence cause is the best explanation for information in the cell
Fox:
but I am a materialist, I need a materialist explanation
Meyer:
mind IS an answer to the how question
we infer to mind in many other scientific disciplines, like cryptography, archaeology, etc.
a materialist might accuse an archaeologist of engaging in a “scribe-of-the-gaps” argument, but the best explanation of an artifact with information is a scribe
we are inferring that mind is the cause from the nature of the effect: information
Moderator: is it appropriate to call DNA “information”
Fox:
well DNA is just a molecular polymer, any reference to information is just by analogy
Meyer:
DNA is a molecular polymer, but it also exhibits the property of specified complexity
the arrangement of bases, which function as machine instructions in a software program, for performings task in the cell
we have observed that the property of specified complexity always comes from an intelligence
Fox:
well, maybe there are other sequences that would work, so maybe it’s really not uncommon to develop functioning sequences by chance alone, without an intelligence
Meyer:
you can measure how precise the functional specificity is in DNA and proteins
Moderator: is Shannon information the same as functional information
Meyer:
Shannon information refers to the sequences of digits or symbols that do not necessarily have any function, i.e. – a four character string QSZX has as much Shannon information as WORD. However, only the latter is functional against the pattern of the English language. There are arrangements of DNA bases and amino acids that have the same number of symbols/characters as a functional sequence would have, but they have no biological function – they do not exhibit specified complexity
Fox:
Well, maybe there are lots and lots of sequences of DNA and proteins so that it is fairly easy to get a functional one by chance
Meyer:
DNA sequences that are functional are extremely rare, protein sequences are even more rare
this is not my opinion, this is what the research shows – functional protein sequences are rare
Fox:
well maybe there are other functional sequences that are occur before the first functional sequence that are precursors to the first functional sequence
maybe there are billions of years of replication, mutation and selection before the first replication, mutation and selection
Meyer:
you can’t get to the first selectable functional sequence by appealing to precursor selectable functional sequences – there are no selectable functional sequences before the FIRST one
you have to get the first selectable functional sequence by chance alone, because there is nothing to mutate or select before the first replicator
the chance hypothesis has been rejected because the minimal amount of information for the simplest replicator is too high to get by chance alone, given the resources, including time, that are available
Moderator: Keith are you confident that naturalism will be able to substantiate these naturalism-of-the-gap speculations that you offer in response to Meyer’s actual science that we have today?
Fox:
well, it is hard to know for sure because it was just a fluke event
but there’s nothing irrational or unscientific or miraculous about it – the fluke would have a material explanation
there is nothing that we can detect that would implicate God, my speculations about a fluke which I cannot observe or measure or test would all be compatible with an atheistic worldview that omits God as a causal entity
Meyer:
where are those material processes that could account for this fluke then?
the whole point of this argument is that the information in DNA transcends the material components in the sequence
it’s the arrangement of the material parts/letters/characters/symbols/instructions that needs to be explained
Fox:
Well, I just have a different philosophy of science that rules out intelligent causation a priori
Meyer:
Yes, that’s the difference between us – you pre-suppose that all explanations of natural phenomena must exclude intelligent causes
There is a bit more where Meyer talks about how parts of the cell are implementations of various design patterns (Gang of Four design patterns) that are used by software architects who design software.
Did you all read my summary of the excellent debate between William Lane Craig and Peter Millican? That was probably the best debate I have seen in since 2005. Millican knew all about Craig’s argument from the Big Bang cosmology and he proposed a dozen challenges to Craig’s premises. But Craig was able to establish the beginning of the universe by appealing to something called the Borde-Guth-Vilenkin theorem. This theorem is new – but it is worth learning about.
If the universe began to exist, then the universe has a transcendent cause.
The universe has a transcendent cause.
The origin of the universe is confirmed by philosophical arguments and scientific evidence.
There cannot be an actual infinite number of past events, because mathematical operations like subtraction and division cannot be applied to actual infinities.
The Borde-Guth-Vilenkin (BGV) proof shows that every universe that expands must have a space-time boundary in the past. That means that no expanding universe, no matter what the model, cannot be eternal into the past.
Even speculative alternative cosmologies do not escape the need for a beginning.
The cause of the universe must be transcendent and supernatural. It must be uncaused, because there cannot be an infinite regress of causes. It must be eternal, because it created time. It must be non-physical, because it created space. There are only two possibilities for such a cause. It could be an abstract object or an agent. Abstract objects cannot cause effects. Therefore, the cause is an agent.
So he appealed to the Bord-Guth-Vilenkin theorem right from the start in order to guarantee a space-time boundary in the past – i.e., a beginning of the universe, which is his premise 1.
Ok, now let’s take a look at the videos.
The Borde-Guth-Vilenkin theorem, explained
Part 1:
Part 2:
Millican tried to argue that there was a way to get a beginning in an eternal universe if the universe was contracting. I’m guessing he means that the new universe would begin to exist within some outside hyper-universe.
But Craig had a response:
Further study
If you would like to read a nice LONG article about Craig’s cosmological argument, just check this post I wrote a while back. And it even contains a nice peer-reviewed paper that Craig wrote for an Astrophysics journal – and the abstract is online on Springer! Now put your Evil Hat on and think with me – think of the fun you could have by sending that paper to all your atheist friends. Send them the abstract on Springer, and send them the full text of the article. Then send them the link to my summary of the Craig-Millican debate which has the audio. If that doesn’t rehabiliate God’s reputation and honor in their eyes, then nothing will. At the very least, they should be ready to accept that atheism is not as well supported by science, which is exactly the way that God intended things to be.
1 The heavens declare the glory of God;
the skies proclaim the work of his hands. 2 Day after day they pour forth speech;
night after night they reveal knowledge. 3 They have no speech, they use no words;
no sound is heard from them. 4 Yet their voice[b] goes out into all the earth,
their words to the ends of the world.
In the heavens God has pitched a tent for the sun. 5 It is like a bridegroom coming out of his chamber,
like a champion rejoicing to run his course. 6 It rises at one end of the heavens
and makes its circuit to the other;
nothing is deprived of its warmth.
20 For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse.
Christian philosopher William Lane Craig debates atheist Peter Millican on the topic: Does God Exist?The debate was organised by the Philosophy Society at Birmingham University on October 21, 2011 for the Reasonable Faith tour. The Tour was co sponsored by UCCF, Damaris and Premier Christian Radio (audio via their Unbelievable podcast). Want to hear every audio debate by William Lane Craig? Check out the audio debate feed here.
Dr. Millican proved to be an amazing debater, and that allowed Dr. Craig to show the full range of his talents in a way that he has never done before. This was a great debate – right up there with Craig’s two debates against Austin Dacey and Paul Draper. Dr. Millican is excellent at analytical philosophy, had studied cosmology and physics, and he came prepared to answer Craig’s arguments. There is NO SNARK in my debate summary below, out of respect for Dr. Millican. However, I haven’t proof-read it, so please do point out any errors. The debate audio has 32 minutes of Q&A.
There are good reasons to believe that God exists.
There are no good reasons to believe that God does not exist.
A1) The origin of the universe
The universe began to exist
If the universe began to exist, then the universe has a transcendent cause.
The universe has a transcendent cause.
The origin of the universe is confirmed by philosophical arguments and scientific evidence.
There cannot be an actual infinite number of past events, because mathematical operations like subtraction and division cannot be applied to actual infinities.
The Borde-Guth-Vilenkin (BGV) proof shows that every universe that expands must have a space-time boundary in the past. That means that no expanding universe, no matter what the model, cannot be eternal into the past.
Even speculative alternative cosmologies do not escape the need for a beginning.
The cause of the universe must be transcendent and supernatural. It must be uncaused, because there cannot be an infinite regress of causes. It must be eternal, because it created time. It must be non-physical, because it created space. There are only two possibilities for such a cause. It could be an abstract object or an agent. Abstract objects cannot cause effects. Therefore, the cause is an agent.
A2) The fine-tuning of the universe
The fine-tuning of the universe is either due to law, chance or design.
It is not due to law or chance.
Therefore, it is due to design.
The progress of science has revealed that the Big Bang was fine-tuned to allow for the existence of intelligent life.
Type 1: Constants like the gravitational constant are finely-tuned, and are not dependent on the laws of physics.
Type 2: Quantities like the amount of entropy in the universe, are not dependent on the laws of physics.
The range of life-permitting values is incredibly small compared to the possible values of the constants and quantities. (Like having a lottery with a million black balls and one white ball, and you pick the white ball. Even though each individual ball has the same tiny chance of being picked, but the odds are overwhelming that the whichever ball you pick will be black, and not white).
Not only are the numbers not due to laws, but they are not due to chance either. It’s not just that the settings are unlikely, it’s that they are unlikely and they conform to an independent pattern – namely, the ability to support complex life.
A3) The moral argument
If God does not exist, then objective moral values do not exist.
Objective morality does exist.
Therefore, God exists.
Objective moral values are values that exist independently of whether any humans believe them or not.
Michael Ruse, an atheist philosopher agrees that if God does not exist, then there is only a “herd morality” that is determined by biological evolution and social evolution. There no objective moral standard, just different customs and conventions that vary by time and place. Anyone who acts against the herd morality is merely being unfashionable and unconventional. On the atheistic view, there is nothing objective and binding about this evolved “herd morality”. However, people do experience objective moral values, and these cannot be grounded on atheism.
Furthermore, God must exist in order to argue that there is evil in the world. In order to be able to make a distinction between good and evil that is objective, there has to be a God to determine a standard of good and evil that is binding regardless of the varying customs and conventions of different people groups. Even when a person argues against God’s existence by pointing to the “evil” in the world, they must assume objective moral values, and a God who grounds those objective moral values.
A4) The resurrection of Jesus.
There are certain minimal facts that are admitted by the majority of historians, across the ideological spectrum: the empty tomb, the appearances and the early belief in the resurrection.
Naturalistic attempts to explain these minimal facts fail.
The best explanation of these facts is that Jesus rose from the dead.
A5) Religious experience
People can know that God exists through experience. In the absence of defeaters for these experiences, these experiences constitute evidence for God’s existence.
Dr. Millican’s opening speech:
Dr. Craig has the burden of proof because he claims that God exists.
The Christian God hypothesis:
An omnipotent, omniscient, omnibenevolent God created the universe.
This God cares about humans.
This God has acted in history though the life of Jesus of Nazareth.
This is a factual claim, and we are discussing the evidence for whether these claims are true or false. We are not interested in religious practice, or the consolation of religious belief, nor any other religions.
A1) Religious pluralism and epistemology
Human beings are purpose-finding creatures – we are prone to prefer explanations that involve purpose.
Human beings are pattern-finding animals – we tend to find designs in states of affairs.
Human beings have an interest in maintaining religious hierarchies because of the power it gives them.
Religious beliefs are not determined by rational considerations, but are determined by geographic location.
The same non-scientific method of generating religious beliefs (purpose-finding, pattern-finding, geographic location, parental teaching, charismatic speakers, praise songs and worship, religious education, ancient holy books) is being used in several religions, and it leads to different, contradictory truth claims. So at least some of those conflicting claims are false. And if the method is generating some false claims, then it’s not a good method, and it undermines all the religions that use those methods.
A2) Absence of evidence is evidence of absence
There is no scientific evidence for God.
A3) Mental processes depend on physical systems
There is no scientific evidence for a disembodied intelligence.
Our universal human experience is that intelligence and mental operations require a physical brain.
The quality of our thinking depends on physical conditions, like being tired or on drugs.
But Christian theists believe that mental processes can exist independently of an underlying physical reality, unimpaired by the death of the physical body and the brain.
R.A1) The origin of the universe
1. There is no evidence that whatever begins to exist requires a cause. All the evidence we have of things beginning to exist are when something is created from rearrangements of other things that already existed.
The closest analog we have to something coming into being from nothing is quantum particles coming into being from nothing, and that causation is random.
There is no evidence that thoughts can bring about physical effects, and Bill is arguing for a mental cause to the origin of the universe.
Even if things that begin to exist IN the universe have causes, it doesn’t hold for the universe as a whole. Bill is committing the fallacy of composition.
Time begins with the universe, but our experience of causation is that it is a temporal process. So if there is no time “prior to” the universe’s beginning, then how can there be a cause to the universe?
It’s possible that there could be something outside our universe that is eternal.
It’s also possible that the Big Bang could be wrong, and this universe could oscillate eternally and not require a beginning.
2. There are cosmological theories that avoid the beginning of the universe by positing a prior period of contraction prior to the Big Bang.
The beginning of this universe depends on general relativity, and that theory breaks down at the level of quantum mechanics.
3. There is no evidence that minds can exist without an underlying physical system. So even if there is a cause of the universe, then it is neither an abstract object nor a mind. It would have to be something else, and not something we are familiar with – we are just not in a position to speculate of what it could be.
R.A3) The moral argument
Atheists do believe in a standard of morality that is not based on what groups of humans believe.
Utilitarians think there is a standard of moral values that is objective, because the measure of human happiness (for the greatest number) is objective, even if people are mistaken about what promotes that happiness.
Kantians have a rational process for determining which moral imperatives should be universalized.
Humeans have a system that is rooted in natural human sentiment.
Dr. Craig’s first rebuttal:
I do not have the only burden of proof. The topic is “Does God Exist?”. If Dr. Millican answers “no” then he has a burden of proof, otherwise we are left with agnosticism.
R.A1) Religious pluralism and epistemology
First, there is no single common method of adopting a religion.
Second, MY method this evening is logic and evidence and personal experience – which is the same as his method. So his comments about how people in different religions adopt their religion through parents, church, singing, etc. have no bearing on the arguments I will be making.
R.A2) Absence of evidence is evidence of absence
Absence of evidence is only evidence of absence if we can reasonably expect that there should be some evidence that is not present. He would have to show that there should be more evidence for God’s existence that the 5 arguments that I already presented – something that we should expect to see that we don’t see.
R.A3) Mental processes depend on physical systems
No response by Dr. Craig. (but see below)
A1) The origin of the universe
1. He says that there are speculative cosmologies like the multiverse that escape the need for a beginning, but that’s false, the BGV proof applies to them, and they do need a beginning.
He says that you can escape BGV by positing a contraction prior to the expansion. However Vilenkin says that any contraction phase is unstable and would introduce additional singularities that would hamper any later expansion phase.
He says that we need a theory of quantum gravity in order to describe the early universe. But Vilenkin says that the BGV proof is independent of gravity as defined by general relativity.
He did not respond to the philosophical arguments for a beginning of the universe.
2. He says that we don’t have experience of things coming into being except from material causes. However, it would be even more difficult to explain the universe coming into being on atheism since you can’t appeal to a material cause nor to an efficient cause. Even Hume recognizes that things can’t pop into being without causes.
He talks about how in quantum physics virtual particles appear out of nothing. But that’s false, because the quantum vacuum in which virtual particles appear is not nothing, it is a sea of subatomic particles and energy. Quantum physics is not an exception to the idea that things that come into being require a cause.
He mentions the fallacy of composition. But I am not saying that everything in the universe has a cause, therefore the universe as a whole has a cause. I am saying that non-being has no capacity to bring something into being. Non-Being doesn’t even have the potential to bring something into being.
3. He says that there are no unembodied minds, so the cause of the universe can’t be an unembodied mind. But the argument concludes that there is a non-material cause, and it can’t be an abstract object, so it would have to be a mind.
In addition, we ourselves are unembodied minds. This is because physical objects cannot have the properties that minds have, like the property of having feelings.
Material conceptions of mind don’t explain identity over time.
Material conceptions of mind don’t explain free will.
Material conceptions of mind don’t explain intentional states (thinking about something).
Material conceptions of mind don’t explain mental causation.
The best explanation for our own first person experience of the mental realm is a substance dualism. We are non-material minds, and we can cause effects in the physical world. And God does the same thing. He is a mind, and he causes physical effects.
A2) He gave no response.
A3) He says that there are atheistic theories of morality that don’t depend on the opinions of groups. But these theories all depend on the idea that human beings have instrinsic value – that they are the sorts of things to which moral considerations apply. Naturalism cannot ground this moral value – human beings are no more valuable any other animal.
Also, there are no objective moral obligations in naturalist systems of morality, because there is no one in authority to command them. Moral prescriptions require moral prescribers.
A4) He gave no response.
A5) He gave no response.
Dr. Millican’s first rebuttal:
R.A2) The fine-tuning argument
We have to be careful not to judge what counts as finely-tuned through our intuitions.
We have to be careful about reasoning for a sample size of this one observable universe.
We don’t really know about the full range of possibilities for these constants and quantities.
There might be other universes that we can’t observe that aren’t fine-tuned, and we just happen to be in the one that is fine-tuned.
The fine-tuning might be solved by future discoveries, like the inflationary cosmology removed some of the fine-tuning.
There might be a multiverse that we don’t have evidence for right now.
We need to be careful about using science to prove God because science might change in the future.
The universe is very big and mysterious.
This argument doesn’t prove that God is good. He could be evil = anti-God.
God created the universe inefficiently if his goal was to produce life.
God created the universe too big.
God created the universe too old.
God created too many galaxies and stars that are not hospitable to life.
If the universe were fine-tuned for life, then there should be more aliens.
If the universe were fine-tuned for life, then there are probably lots of alien civilizations. But then Jesus would have to appear to all of the aliens too.
R.A1) The origin of the universe
2. It’s not a big deal that you can get multiple solutions to equations involving subtraction of actual infinities. For example, the equation 0 x y = 0 has many solutions for y, but that doesn’t mean that multiplication doesn’t work in the real world.
A2) Absence of evidence is evidence of absence
I would expect that there would be more evidence than there is.
R.A1) The origin of the universe
2. The BVG proof might be overturned by future scientific discoveries. We have no reason to be confident in current physics.
I agree that the quantum vacuum is something and not nothing, but it’s similar to nothing.
We don’t have any reason to believe that things that come into being require causes – except for our universal experience that this is always the case.
3. As to the cause of the universe coming into being, you said that it could only be an abstract object or a mind, and it can’t be an abstract object because they don’t cause effects, so it must be a mind. But there are all sorts of things we’ve never thought of that it could be other than a mind.
I agree that mental properties are not physical properties and that epiphenomenalism is incorrect. Physical objects can have “algorithmic properties” as well as physical properties, it doesn’t mean that computers have minds.
Dr. Craig’s second rebuttal:
R.A2) Absence of evidence is evidence of absence
He expressed his personal opinion that there should be more evidence, but that’s not an argument.
God knows how people will respond to getting more evidence or less evidence and he has to be careful not to take away their free will to disbelieve by piling them up with coercive evidence. God’s goal is not just to convince people that he exists. God’s goal is to have people respond to him and pursue him.
A1) The origin of the universe
2. He said that multiple answers to equations are no problem. But the problem is that you can’t translate multiple answers into a real world context.
The problem is that you are subtracting an identical number from an identical number and getting contradictory results, and that cannot be translated into the real world, where subtraction always gives a definite single result.
He talks about how you can get multiple answers with multiplication by 0. But 0 is not a real quantity, it is just the absence of something, and that cannot translate into the real world, because it has no being.
He says that I am only using evidence from current physics. But that is the point – the evidence of current physics and cosmology supports the beginning of the universe.
3. He said that an umembodied mind can’t be the cause, but we are minds and we cause effects on our physical bodies.
In addition, the design argument supports the idea that the cause of the universe is intelligent.
A2) The fine-tuning of the universe
He says we should be cautious. Of course.
He says the probabilities can’t be assessed. But you can just take the current value and perturb it and see that the resulting universe loses its ability to support life, and you can test an entire range around the current value to see that that vast majority of values in the range don’t permit life.
He says that the current physics is not well-established, but there are so many examples of fine-tuning across so many different areas of science that it is not likely that all of them will be overturned, and the number of finely-tuned constants and quantities has been growing, not shrinking.
He says it doesn’t prove that God is good, and he’s right – that’s what the moral argument is for.
He says that God isn’t efficient enough, but efficiency is only important for those who have limited time and/or limited resources. But God has unlimited time and resources.
He says that the universe is too old, but the large age of the universe is a requirement to support intelligent life – (i.e. – you need third generation stars to provide a stable source of energy to planets, and those stars require that two generations of stars are born and die).
He said what about aliens, and theists are open to that, and God can certainly provide for the salvation of those beings, if they have fallen into sin.
Dr. Millican’s second rebuttal:
R.A1) The origin of the universe
3. Just because epiphenominalism is false, it doesn’t mean that substance dualism is true.
The majority of philosophers of mind do not accept substance dualism.
R.A3) The moral argument
The majority of philosophers are moral realists, but a minority of philosophers are theists. So that means that there must be some way of justifying morality on atheism, which I will not describe right now.
Atheists can express their opinion that humans have intrinsic moral value.
He grants that atheists can perceive moral values. But if atheists can perceive moral values, then why is God needed to enable that?
Atheists can express their opinion that humans are special. We can be rational, and that makes us special.
Atheists can express their opinion that it is good to care about other humans because they are of the same species.
R.A4) The resurrection of Jesus
We don’t have any reasons to believe i the supernatural.
The gospels are written late for the purposes of evangelism.
The gospels are not independent, e.g. Matthew and Luke depend on Q.
John is the latest gospel, and the Christology of John is the highest of all.
The four gospels agree because the early church rejected other (unnamed) gospels that didn’t agree.
Matthew 27 – the earthquake and the raised saints – is not recorded in any other contemporary non-Christian source.
Dr. Craig’s final rebuttal:
A3) The moral argument
He says that human beings are rational, and that gives them value. But atheists like Sam Harris prefer the flourishing of sentient life. He includes non-rational animals as having moral value. So without God, we see that the choice of who or what has moral value is arbitrary. And where would objective moral duties come from if there is no moral lawgiver?
The fact that most atheists accept objective moral values doesn’t mean that they can rationally ground those values on their atheistic worldview. You can’t provide a basis for moral values on atheism by counting the number of atheists who accept objective morality. It’s not surprising that atheists can perceive objective moral values IF they are living in auniverse created by God who grounds these objective moral values and duties that atheists perceive.
A4) The resurrection of Jesus
He cites Geza Vermes and Bart Ehrman as authorities on the historical Jesus, but both of them accept all three of the facts that I presented as minimal facts. Ehrman doesn’t accept the resurrection of Jesus because he presupposes naturalism. He rejects the resurrection on philosophical grounds, not historical grounds.
Dr. Millican’s final rebuttal:
R.A5) Religious experience
Religious experience is an unreliable way to test the claims of a religion, because lots of religions have them and they make contradictory truth claims. In the future, we may discover naturalistic ways of explaining religious experience.
R.A4) The resurrection of Jesus
Even if you can make a case for the resurrection based on these3 minimal facts, there are other stories in the New Testament like Matthew 27 that are quite weird and they undermine the 3 minimal facts that even Geza Vermes and Bart Ehrman accept.
R.A1) The origin of the universe
Bill hasn’t shown that there is any reason for thinking that things don’t come into being, uncaused, out of nothing.
A4) The problem of evil
Theists can’t explain what God’s specific morally sufficient reasons are for permitting the apparently gratuitous evil that we see.
WINTERY KNIGHT 