Tag Archives: Science

Polemics

Was atheism or Christianity more responsible for the Scientific Revolution?

6 Comments
Apologetics and the progress of science
Christianity and the progress of science

First, here’s an article from the blog of the peer-reviewed journal Nature, probably the best peer-reviewed journal on science in the world.

The article is written by Dr. James Hannam. He has a PhD in the History and Philosophy of Science from the University of Cambridge and is the author of The Genesis of Science: How the Christian Middle Ages Launched the Scientific Revolution (published in the UK as God’s Philosophers: How the Medieval World Laid the Foundations of Modern Science).

Excerpt:

Few topics are as open to misunderstanding as the relationship between faith and reason. The ongoing clash of creationism with evolution obscures the fact that Christianity has actually had a far more positive role to play in the history of science than commonly believed. Indeed, many of the alleged examples of religion holding back scientific progress turn out to be bogus. For instance, the Church has never taught that the Earth is flat and, in the Middle Ages, no one thought so anyway. Popes haven’t tried to ban zero, human dissection or lightening rods, let alone excommunicate Halley’s Comet. No one, I am pleased to say, was ever burnt at the stake for scientific ideas. Yet, all these stories are still regularly trotted out as examples of clerical intransigence in the face of scientific progress.

Admittedly, Galileo was put on trial for claiming it is a fact that the Earth goes around the sun, rather than just a hypothesis as the Catholic Church demanded. Still, historians have found that even his trial was as much a case of papal egotism as scientific conservatism. It hardly deserves to overshadow all the support that the Church has given to scientific investigation over the centuries.

That support took several forms. One was simply financial. Until the French Revolution, the Catholic Church was the leading sponsor of scientific research. Starting in the Middle Ages, it paid for priests, monks and friars to study at the universities. The church even insisted that science and mathematics should be a compulsory part of the syllabus. And after some debate, it accepted that Greek and Arabic natural philosophy were essential tools for defending the faith. By the seventeenth century, the Jesuit order had become the leading scientific organisation in Europe, publishing thousands of papers and spreading new discoveries around the world. The cathedrals themselves were designed to double up as astronomical observatories to allow ever more accurate determination of the calendar. And of course, modern genetics was founded by a future abbot growing peas in the monastic garden.

But religious support for science took deeper forms as well. It was only during the nineteenth century that science began to have any practical applications. Technology had ploughed its own furrow up until the 1830s when the German chemical industry started to employ their first PhDs. Before then, the only reason to study science was curiosity or religious piety. Christians believed that God created the universe and ordained the laws of nature. To study the natural world was to admire the work of God. This could be a religious duty and inspire science when there were few other reasons to bother with it. It was faith that led Copernicus to reject the ugly Ptolemaic universe; that drove Johannes Kepler to discover the constitution of the solar system; and that convinced James Clerk Maxwell he could reduce electromagnetism to a set of equations so elegant they take the breathe away.

Given that the Church has not been an enemy to science, it is less surprising to find that the era which was most dominated by Christian faith, the Middle Ages, was a time of innovation and progress. Inventions like the mechanical clock, glasses, printing and accountancy all burst onto the scene in the late medieval period. In the field of physics, scholars have now found medieval theories about accelerated motion, the rotation of the earth and inertia embedded in the works of Copernicus and Galileo. Even the so-called “dark ages” from 500AD to 1000AD were actually a time of advance after the trough that followed the fall of Rome. Agricultural productivity soared with the use of heavy ploughs, horse collars, crop rotation and watermills, leading to a rapid increase in population.

I don’t know about you, but the first thing I do when I am trying to find a game to play is ask “is it well designed?” If it’s not well-designed, then I will not take the time to learn the rules and practice playing. That was the situation before science started. The non-scientists thought that the universe was chaotic, that there were no rules, and so there was no point in trying to learn the rules. It was the idea that the universe was made by an intelligent Creator and Designer that made the first scientists start to do science. If there are rules to the game, then it’s worth it to learn them. But that’s a belief that’s more at home in a theistic worldview, not in a pagan or atheistic one.

Polemics

Are secular concerns about overpopulation science-based or science fiction?

3 Comments
Sherlock Holmes and John Watson
Sherlock Holmes and John Watson

Christian apologists should care about this Weekly Standard story, and I’ll explain why at the end of this post.

The story begins by profiling the king of overpopulation hysteria, a man named Paul Ehrlich. Ehrlich’s hysterical predictions were at least partly responsible for rise in public support for secular causes such as abortion, euthanasia, global warming alarmism, eugenics, and so on. But, as the article notes, Ehrlich’s predictions were wrong. Basically, you can think of overpopulation as a the “Left Behind” doomsday story of the left.

One quick example of Ehrlich’s failure at predictions:

Of course, it’s been obvious that Ehrlich was not just misguided, but an actual charlatan, since the 1970s. The late economist Julian Simon spent most of his career exposing Ehrlich’s errors. You may remember the Ehrlich-Simon wager. In 1980, Simon bet Ehrlich $1,000 that over the course of the following decade the price of a basket of commodities—any resources Ehrlich chose—would drop, as proof that Ehrlich’s ravings about the relationship of population to scarcity was wrong.

Simon was correct. Ten years later Ehrlich sent him a check, with no note. Never prone to either civility or introspection—he frequently called people he disagreed with “fools,” “idiots,” “clowns,” and worse—Ehrlich later told the Wall Street Journal, “If Simon disappeared from the face of the Earth, that would be great for humanity.” Hell of a guy.

The part of the article I want to look at it is how this disproved charlatan was supported by the secular left:

In 1990—the same year he lost his bet with Julian Simon—Ehrlich was awarded a million dollar MacArthur “genius” grant and was simultaneously feted across the Atlantic with Sweden’s Crafoord Prize, which was worth just about half a million. In 1993 the Heinz Family Foundation bestowed on him its first Heinz Award. This little trinket came with $100,000 in cash and the most delusional praise possible, claiming that Ehrlich’s “perspective, uncommon among scientists, has made [him and his wife] the target of often harsh criticism—criticism they accept with grace as the price of their forthrightness.” Which is a peculiar way of explaining that Ehrlich was completely wrong and that he responded to all such evidence with ad hominem attacks. Five years later, in 1998, he was awarded the Tyler Prize,which comes with $200,000. The money train kept on rolling.

And it wasn’t just dumb philanthropists. “Serious” organizations continued to honor him. In 2001, the American Institute of Biological Sciences gave Ehrlich its “Distinguished Scientist” award. In 2009, the World Wildlife Fund featured him as a guest lecturer in their flagship speaker series. In 2012, he was inducted into London’s Royal Society, which is Britain’s nearly 400-year-old national academy of science. There is more. So much more.

Paul Ehrlich’s entire career stands as a monument to the ideological imperatives of the world’s elites and the extent to which they exist not just independent from, but in actual opposition to, both science, evidence, reason, and good faith.

So basically, we are dealing with a cult leader who makes false predictions and then is celebrated even as they are falsified. It reminds me of Jehovah’s Witnesses. For just one recent story on the demographic crisis, check out this one about Germany, which has the lowest birth rate in the industrialized world, and is set for long-term decline because of it.

I basically have two issues where I diverge from the consensus view: global warming and fully naturalistic molecules-to-man evolution. Of course, I have scientific reasons to doubt them. But I also have observed for people who support these myths behave – defending their heroes and painting the opposition as crazy. It’s an important lesson to learn. How far will people go to believe what they want to believe and try to convince others to believe it, too?

How is this relevant to Christian apologetics? Well, in Christian apologetics, you don’t just talk about the resurrection. You have to establish your credibility as a truth-seeker, and it’s better if you can do it in some non-religious area. For example, I have a secular Jewish guy who I talk to who is a strong supporter of abortion. He believes in global warming, Darwinism and this overpopulation nonsense, too. If you can show him the evidence that disproves any one of these, it exposes how he has deliberately chosen to believe things that he didn’t have evidence for because he wanted to believe it so badly.

Demonstrating mastery at disproving the secular left’s myths in one area clears the way for getting them to rethink what they believe and why in every area. It’s important for Christians not to appear desperate. We cannot just fixate on the gospel and salvation and try to rush people to a conversion in 5 minutes by threatening them with Hell. We have to show them that Christianity should be adopted because it’s true, because it’s the end result of a process of thinking clearly. Thinking clearly in one area is evidence to our audience that we can at least in principle be thinking clearly about religious issues, too.

And this is another reason to be responsible and wise with your life decisions. Don’t study junk in school. Don’t work easy jobs. Don’t waste all your money on fun and thrills. Don’t lack self-control. People judge your ideas by how successful you have been in your education and profession. So make decisions that show them that you are competent, not crazy. If you present yourself as a an irresponsible, out-of-control thrill seeker who has not succeeded in your education, career and finances, then you’ll have no credibility with a secular audience before you even open your mouth. Be a person who gathers respect because you know what you are doing. If you want to succeed at evangelism, you have to heed this warning and avoid doing the easy thing just because it feels good.

Mentoring

The importance of having a narrative when confronting the assumption of naturalism

2 Comments
Apologetics and the progress of science
Apologetics and the progress of science

How do you present theism as a rational belief to a person who thinks that the progress of science has removed the need for God?

Canadian science writer Denyse O’Leary writes about the history of cosmology at Evolution News.

Excerpt:

What help has materialism been in understanding the universe’s beginnings?

Many in cosmology have never made any secret of their dislike of the Big Bang, the generally accepted start to our universe first suggested by Belgian priest Georges Lemaître (1894-1966).

On the face of it, that is odd. The theory accounts well enough for the evidence. Nothing ever completely accounts for all the evidence, of course, because evidence is always changing a bit. But the Big Bang has enabled accurate prediction.

In which case, its hostile reception might surprise you. British astronomer Fred Hoyle (1915-2001) gave the theory its name in one of his papers — as a joke. Another noted astronomer, Arthur Eddington (1882-1944), exclaimed in 1933, “I feel almost an indignation that anyone should believe in it — except myself.” Why? Because “The beginning seems to present insuperable difficulties unless we agree to look on it as frankly supernatural.”

One team of astrophysicists (1973) opined that it “involves a certain metaphysical aspect which may be either appealing or revolting.” Robert Jastrow (1925-2008), head of NASA’s Goddard Institute for Space Studies, initially remarked, “On both scientific and philosophical grounds, the concept of an eternal Universe seems more acceptable than the concept of a transient Universe that springs into being suddenly, and then fades slowly into darkness.” And Templeton Prize winner (2011) Martin Rees recalls his mentor Dennis Sciama’s dogged commitment to an eternal universe, no-Big Bang model:

For him, as for its inventors, it had a deep philosophical appeal — the universe existed, from everlasting to everlasting, in a uniquely self-consistent state. When conflicting evidence emerged, Sciama therefore sought a loophole (even an unlikely seeming one) rather as a defense lawyer clutches at any argument to rebut the prosecution case.

Evidence forced theorists to abandon their preferred eternal-universe model. From the mid 1940s, Hoyle attempted to disprove the theory he named. Until 1964, when his preferred theory, the Steady State, lost an evidence test.

Here is a quick summary of some of the experimental evidence that emerged in the last few decades that caused naturalists to abandon the eternal universe that they loved so much when they were younger.

The importance of having a narrative

Now I want to make a very, very important point about Christianity and the progress of science. And that point is that it is very important that Christians present the evidence in exactly the way that Denyse presented it in that article – in its historical context, featuring the conflict between naturalists and the experimental evidence.

All Christians should be familiar with the following basic pieces of evidence which fit the war between science and naturalism narrative:

  1. The origin of the universe
  2. The cosmic fine-tuning
  3. The origin of life (biological information)
  4. The sudden origin of the Cambrian phyla
  5. The habitability/observability correlation

When you talk about these evidences as a Christian theist to non-Christians, you have to have cultivated a genuine interest in reconciling your beliefs with science. You have to accept that there are two books that reveal God’s character and attributes. The book of nature, and the book of Scripture. And you need to be flexible about getting these two books to fit together. The book of nature gives us natural theology (see Romans 1). It tells us that God is Creator and Designer. The book of Scripture tells us that God stepped into history as a man to save us by taking the punishment for our headlong rush away from God, which the Bible calls sin. Science is one way that humans can recover some of basic knowledge about God. Knowledge that is only possible because God created and designed the universe (and us) in such a way that we are capable of making discoveries, and that the universe is capable of being explored and understood.

It’s very important to present these five basic evidences to non-Christians in the historical context. And here is the story you must tell: “In the beginning, there was the naturalism, and the naturalism tried to argue from ignorance that God was not Creator and God was not Designer. And then came the science, and now people have to give up their naturalism in order to not be crazy and irrational”. That’s the narrative you use when talking to non-Christians about science.

In the beginning was the naturalism:

  1. In pre-scientific times, atheists maintained that the universe was eternal
  2. In pre-scientific times, atheists maintained that a life-permitting universe was as likely as a life-prohibiting universe
  3. In pre-scientific times, atheists maintained that the cell was a simple blob of jello that could spontaneously emerge in some warm pond
  4. In pre-scientific times, atheists maintained that the sudden origin of the Cambrian phyla would be explained by subsequent fossil discoveries
  5. In pre-scientific times, atheists maintained that there was nothing special about our galaxy, solar system, planet or moon

But then science progressed by doing experiments and making observations:

  1. Scientists discovered redshift and the cosmic microwave background radiation (evidence for a cosmic beginning) and more!
  2. Scientists discovered the fine-tuning of gravity and of the cosmological constant and more!
  3. Scientists discovered protein sequencing and exposed the myth of “junk DNA” and more!
  4. Scientists discovered an even shorter Cambrian explosion period and the absence of precursor fossils and more!
  5. Scientists discovered galactic habitable zones and circumstellar habitable zones and more!

And now rational people – people who want to have true beliefs about reality – need to abandon a false religion (naturalism).

Now naturally, science is in a state of flux and things change. But you have to look at the trend of discoveries, and those trends are clearly going against naturalism, and in favor of Christian theism. No one is arguing for a deductive proof here, we are simply looking at the evidence we have today and proportioning our belief to the concrete evidence we have today. People who are guided by reason should not seek to construct a worldview by leveraging speculations about future discoveries and mere possibilities. We should instead believe what is more probable than not. That’s what a rational seeker of truth ought to do. Proportion belief to probabilities based on current, concrete knowledge.

Atheism, as a worldview, is not rooted in an honest assessment about what science tells us about reality. Atheism is rooted in a religion: naturalism. And the troubling thing we learn from looking at the history of science is that this religion of naturalism is insulated from correction from the progress of science. Nothing that science reveals about nature seems to be able to put a dent in the religion of naturalism, at least for most atheists.

It falls to us Christian theists, then, to hold them accountable for their abuse and misrepresentation of science. And that means telling the story of the progress of science accurately, and accurately calling out the religion of naturalism for what it is – a religion rooted in blind faith and ignorance that has been repeatedly and convincingly falsified by the progress of science in the modern era.

Positive arguments for Christian theism