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Denyse O’Leary explains why theists are lacking courage

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From Uncommon Descent. Denyse O’Leary answers the question I posed in my previous post: why do otherwise intelligent, ambitious, qualified Christians shy away from answering questions about their faith?

Excerpt:

Christians confront a deep double standard, to which Darwinism has greatly contributed, by which the atheist position is considered the normal “secular”one and the Christian or other theist position a sort of disloyalty to the public good.

[…] Secular materialists use fashionable words like “skeptical” to describe themselves, when they are not skeptical at all. That confuses discourse and enables remarkably fatuous people to shape public opinion. While working on The Spiritual Brain, I confronted an astonishing fact: The secular materialist would accept any materialist premise, no matter how implausible, to support his view. In fact, I sometimes ask, is there any proposition fronted in the name of, say, Darwinism (as I did here, that you regard as absurd? I often get blank looks or protests that Darwinism is science and there are no such propositions, and an immediate change of subject. Well, when we hear that, at least we know who we are dealing with.

The Christian/theist labours under no such disability. He can accept a materialist explanation when it fits the facts, but not otherwise. But by acting this way, he becomes – in the eyes of the secular atheist – untrustworthy. He can’t be relied on to just shout the party line.

The upshot is that, the Christian risks more, speaking out, and is far more responsible for the need to have intelligent ideas. It’s much safer for Christians to bury themselves in fluffy Christian books and sweat off the flab in Christian weight loss programs, and little by little accommodate themselves to the reigning orthodoxy. After a couple of decades, they don’t even know.

So basically, I understand her to say that the the “skeptics” are actually so committed to the presupposition of naturalism that they are aggressive and close-minded. Their materialism is functioning as a sort of fundamentalism, much like you would find with Islamic radicals. A Christian can look at some new phenomenon in nature and ask the question: is it explained by materialism or is an intelligence required? But the materialist has to presume the answer before looking at the evidence – so they are close-minded to evidence, because of their non-scientific philosophy of materialism.

There are two ways to have a discussion about nature. You can ask a question and then compare evidence for various hypotheses. That’s the non-fundamentalist approach. That’s the approach used by Christians. The naturalist approach is to not allow questions to be asked and to attack the character of the person asking the question. That’s the fundamentalist approach.

And that’s where the fear and intimidation comes in. Who wants to debate with someone who is not open to having their religious pre-supposition validated against the evidence? You’re just going to get fired, censored, arrested or worse. That’s the way it is with fundamentalists like naturalist extremists and Islamic extremists. All kinds of nastiness to others is possible when you are a true believer. Denyse’s point is that the intimidation drives theists to avoid these discussions, and that leads to their decision to just focus on other things like careers and weight loss and fluff.

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Theistic evolutionists and the two-platoon strategy

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What should we make of theistic evolutionists telling us that you can believe in God, while still knowing that matter, law and chance explain the full development of all of life?

Consider this quotation from Phillip E. Johnson.

Quote:

The National Academy’s way of dealing with the religious implications of evolution is akin to the two-platoon system in American football. When the leading figures of evolutionary science feel free to say what they really believe, writers such as Edward O. Wilson, Richard Dawkins, Daniel Dennett, Carl Sagan, Steven Pinker, Stephen Jay Gould, Richard Lewontin and others state the “God is dead” thesis aggressively, invoking the authority of science to silence any theistic protest. That is the offensive platoon, and the National Academy never raises any objection to its promoting this worldview.

At other times, however, the scientific elite has to protect the teaching of the “fact of evolution” from objections by religious conservatives who know what the offensive platoon is saying and who argue that the science educators are insinuating a worldview that goes far beyond the data. When the objectors are too numerous or influential to be ignored, the defensive platoon takes the field. That is when we read those spin-doctored reassurances saying that many scientists are religious (in some sense), that science does not claim to have proved that God does not exist (but merely that he does not affect the natural world), and that science and religion are separate realms which should never be mixed (unless it is the materialists who are doing the mixing). Once the defensive platoon has done its job it leaves the field, and the offensive platoon goes right back to telling the public that science has shown that “God” is permanently out of business. (The Wedge of Truth, IVP 2000, pp. 88-89).

So what naturalistic scientists believe is that God didn’t do anything to create the diversity of life – that nature does all of its own creating. In fact, it doesn’t matter if the best naturalistic explanation is improbable or implausible – scientists must bitterly cling to materialistic explanations of natural phenomena.

The problem for these scientists is that they are taxpayer-funded, and religious people don’t like paying to have scientists shoehorn reality into a pre-supposed naturalistic framework. Sometimes, religious people get annoyed about being told that sparking gases can create functional proteins. And sometimes, religious people get annoyed about being told that the universe oscillates eternally despite observations that falsify that speculative theory. And sometimes, religious people get annoyed about being told that there are as yet undiscovered fossilized precusors to the Cambrian era fossils.

Naturalists think that opposition to these lame naturalistic theories only ever be religiously-motivated. They cannot accept that people might question their naturalistic just-so stories on scientific grounds. So what do the naturalists do when faced with scientifically-motivated dissent that they think is religiously motivated? Well, they trot out “religious” scientists. These “religious” scientists claim to have a deep personal faith in God, and a belief in miracles. But these religious scientists believe that what actually happened is that law, matter and chance did all the creating of life. This is the “second platoon”. They are sent out to mislead the public by talking about their personal faith, and what God could and couldn’t do, and how evolutionists can believe in God without any evidence of intelligent causes in the history of life. The one question they most want to avoid is whether science, done in the ordinary naturalistic way, can discover evidence of intelligent agency in the history of the development of life.

Now, take a look at this article by Jay Richards. He cites some theistic evolutionists.

Excerpt:

Biologist Ken Miller:

For his part, [Ken] Miller, a biologist, has no qualms about telling us what God would do: “And in Catholicism, he said, God wouldn’t micromanage that way. ‘Surely he can set things up without having to violate his own laws.'”

I am unaware of any tenet of Catholic theology that requires God not to micromanage. It is, however, a tenet of deism.

Got that? What really happened is that God didn’t do anything. How does he know that? From the science? No. Because he assumes naturalism. Oh, it’s true that he says that God is lurking somewhere behind the material processes that created life. But God’s agency is undetectable by the methods of science. And he is hoping that you will accept his subjective pious God-talk as proof that a fundamentally atheistic reality is somehow reconcilable with a robust conception of theism.

More from Richards:

Then we get Stephen Barr offering his private definition of “chance.”

It is possible to believe simultaneously in a world that is shaped by chance and one following a divine plan. “God is in charge and there’s a lot of accident,” said Barr, also a Catholic. “It’s all part of a plan. . . . God may have known where every molecule was going to move.”

What does Barr really believe? He believes that what science shows is that nature created life without any interference by an intelligent agent. Barr then offers believers his subjective pious God-talk to reassure them that evolution is compatible with religion. He has a personal belief – NOT BASED ON SCIENCE – that the material processes that created all of life are “all part of a plan”. He cannot demonstrate that from science – it’s his faith commitment. And more speculations: “God may have known…”. He can’t demonstrate that God did know anything from science. He is just offering a personal opinion about what God “could have” done. The purpose of these subjective opinions is to appease those who ask questions about what natural mechanisms can really create. Can natural causes really account for the development of functional proteins? Never mind that – look at my shiny spiritual-sounding testimony!

That’s theistic evolution. What really happened is that no intelligent causes are needed to explain life. What they say is “God could” and “God might” and “I believe” and “I attend this church” and “I received a Christian award” and “I believe in miracles too”. None of these religious opinions and speculations are scientifically knowable – they are just opinions, speculations and biographical trivia. Atheists and theistic evolutions agree on what science shows about the diversity of life – intelligent causes didn’t do anything.

The quickest way to disarm a theistic evolutionist is to refuse to talk about religion or God, and to ask them to show you the naturalistic explanation of the Big Bang. And the naturalistic explanation of the fine-tuning. And the naturalistic explanation of the origin of life. And the naturalistic explanation of the Cambrian explosion. And so on. Focus on the science – don’t let them turn the conversation to their personal beliefs, or to the Bible, or to religion, or to philosophy. Ask them what they can show in the lab. If naturalistic mechanisms can do all the creating they say it can do, let’s see the demonstration in the lab.

News

What is the best explanation for the Cambrian fossil record?

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i found an interesting video that explores a mystery in the Cambrian fossil record.

Richard Dawkins explains the mystery in his famous book “The Blind Watchmaker”.

Excerpt:

“Eldredge and Gould certainly would agree that some very important gaps really are due to imperfections in the fossil record. Very big gaps, too. For example the Cambrian strata of rocks, vintage about 600 million years, are the oldest ones in which we find most of the major invertebrate groups. And we find many of them already in an advanced state of evolution, the very first time they appear. It is as though they were just planted there, without any evolutionary history.” (Dawkins, Richard [zoologist and Professor for the Public Understanding of Science, Oxford University], “The Blind Watchmaker,” [1986], Penguin: London, 1991, reprint, p.229)

He’s referring to prominent paleontologists Niles Eldredge and Stephen Jay Gould.

Now let’s watch the video.

Part 1 of 2: (41 minutes)

Part 2 of 2: (33 minutes)

This documentary has a mix of scholars who accept the standard naturalistic explanation for the Cambrian explosion, and some who are skeptical of the standard explanation. The first three scholars in the list below are considered to be world-renown experts in the Cambrian era fossils.

List of scholars:

Simon Conway Morris is Professor of Palaeobiology at the University of Cambridge and one of the world’s leading evolutionary paleontologists. He is noted in particular for his contributions to the understanding of the Cambrian Explosion and the fossils found in the Burgess Shale. Elected as a Fellow of the Royal Society (United Kingdom) in 1990, he also has been awarded the Walcott Medal of the National Academy of Sciences (United States). Dr. Conway Morris is author of the noted books The Crucible of Creation: The Burgess Shale and the Rise of Animals (1998) and Life’s Solution: Inevitable Humans in a Lonely Universe (2003). His views about the extent as well as the limits of Neo-Darwinism can be found in his article “Darwin was right. Up to a point.”

James Valentine is Emeritus Professor in the Department of Integrative Biology at the University of California, Berkeley, where he is also affiliated with the Museum of Paleontology and the Center for Integrative Genomics. He is one of the world’s leading experts on the Cambrian Explosion, and is the author of numerous technical articles on the subject, as well as author of the books On the Origin of Phyla and Evolutionary Paleoecology of the Marine Biosphere, co-author of Evolution and Evolving, and editor of Phanerozoic Diversity Patterns: Profiles in Macroevolution.

Paul Chien is a Professor in the Department of Biology at the University of San Francisco. A marine biologist, Dr. Chien received his Ph.D. in Biology from the University of California at Irvine, and he was a postdoctoral fellow at the California Institute of Technology (Caltech). Dr. Chien’s work has been published in over fifty technical journals, and he has spoken internationally, and on numerous occasions, from Brazil to mainland China—where he has also been involved in cooperative research programs. Dr. Chien has done research in the renowned fossil beds of Chengjiang, China.

Jonathan Wells is currently a Senior Research Biologist at the Discovery Institute. He holds two Ph.D.s, one in Molecular and Cell Biology from the University of California at Berkeley, and one in Religious Studies from Yale University. He has worked as a postdoctoral research biologist at the University of California at Berkeley and the supervisor of a medical laboratory in Fairfield, California, and he has taught biology at California State University in Hayward. Dr. Wells has published articles in numerous journals, and he is author of Icons of Evolution: Why much of what we teach about evolution is wrong and The Politically-Incorrect Guide to Darwinism and Intelligent Design, and co-author of The Design of Life.

Richard Sternberg is a Research Scientist at the Biologic Institute and a Research Collaborator at the Smithsonian’s National Museum of Natural History. He is an evolutionary biologist with interests in the relation between genes and morphological homologies, and the nature of genomic “information.” He holds a Ph.D. in Biology (Molecular Evolution) from Florida International University and a Ph.D. in Systems Science (Theoretical Biology) from Binghamton University. From 2001-2007, he served as a staff scientist at the National Center for Biotechnology Information, and from 2001-2007 he was a Research Associate at the Smithsonian’s National Museum of Natural History. Dr. Sternberg’s website can be visited here.

Douglas Axe is Director of Biologic Institute. His research uses both experiments and computer simulations to examine the functional and structural constraints on the evolution of proteins and protein systems. After earning his Ph.D. at the California Institute of Technology, Dr. Axe held postdoctoral and research scientist positions at the University of Cambridge, the Cambridge Medical Research Council Centre, and the Babraham Institute in Cambridge. His work has been reviewed in Nature and featured in a number of books, magazines and newspaper articles, including Life’s Solution by Simon Conway Morris, The Edge of Evolution by Michael Behe, and Signature in the Cell by Stephen Meyer.

Paul Nelson is a philosopher of biology, specializing in evolutionary developmental biology (evo-devo). He earned his Ph.D. from the University of Chicago in 1998, and he is presently an Adjunct Professor in the M.A. Program in Science & Religion at Biola University. He has published articles in such journals as Biology & Philosophy and Zygon and has contributed essays to numerous anthologies.

Stephen Meyer is Director of the Center for Science and Culture at Discovery Institute. Formerly a geophysicist with Atlantic Richfield Company (ARCO), Dr. Meyer earned his Ph.D. in the history and philosophy of science at Cambridge University as a Rotary International Scholar. From 1990-2002, he was on the faculty of Whitworth College. Dr. Meyer is author of peer-reviewed publications in technical, scientific, philosophical and other books and journals. His latest book is Signature in the Cell: DNA and the Evidence for Intelligent Design. His other books include Darwinism, Design and Public Education and Explore Evolution. Dr. Meyer’s website can be visited here.

If you like the video, you can buy the DVD here.

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