Monthly Archives: November 2017
On his blog Shadow of Oz, biologist Wayne Rossiter, a principled opponent of theistic evolution, notices a re-posted BioLogos article by, ironically, the editor of Rossiter’s own book critiquing TE, Robin Parry. Rossiter’s post points out the fatuousness of the following argument:
I’ve commented before on “reading serendipity” – how things one happens to read consecutively bring together disparate ideas one would not have associated otherwise. In this case it started with a C S Lewis essay to which I was pointed by reading a quotation in an article. The essay in question is Bluspels and Flalansferes, which like the excellent book Studies in Words arises from Lewis’s professional life as a philologist.
There’s something of a clash of the titans going on over at BioLogos, where Dennis Venema is defending his claim in the book Adam and the Genome that science makes belief in a single original human couple untenable. In the blue corner is Richard Buggs, of Kew Gardens and Queen Mary College, London and, ruining the boxing metaphor somewhat, Steve Schaffner (“Glipsnort”) is doing expert computer simulations on the side within his sphere of undoubted expertise.
For some reason, Bilbo started a thread on BioLogos directed at me, in which (as far as I can tell) he argues basically, “If God can create free wills that make decisons without reference to him, why could he not create random processes that similarly cause things without reference to him?” Many cans of worms open because of that, which you can read about on that thread. Here I just want to deal in more depth than is possible there on the question of whether the comparison between free-will and randomness is actually a valid one. I suspect it isn’t, except at the most superficial level.
In a current BioLogos discussion, Dennis Venema writes this: “I see evolution as God’s design for creating life, plate tectonics as his design for making continents, gravity as his design for making solar systems, and so on. I just don’t think the place to look for design is where “natural” explanations have not yet been worked out. I think it’s all designed.” This is most interesting. It is nearly exactly the view set forth in Michael Denton’s Nature’s Destiny (1998). This book has been known to Dennis, and to all BioLogos columnists and management, for nearly two decades, yet not one of them has had a good thing to say … Continue reading
It’s my impression (which admittedly may be mistaken) that the Reformed churches in America, at least, find it hard to avoid agnosticism on matters of creation and origins. Or when they don’t, they find it theologically necessary to cut across what they see as the current opinions of science, leading to a degree of cognitive dissonance. They’re not unique in that, of course – some Evangelical theology nowadays seem to be based on cognitive dissonance as a virtue.
The commenter “Bilbo” recently stirred up a very constructive hornet’s nest at BioLogos with his thread on the origin of life (OOL). I appreciated the way he held the feet of the materialists (and of those ECs who lean to a materialist portrait of nature) to the fire on this question. However, he doesn’t always achieve constructive results, as can be seen from his new thread on the alleged sneaky machinations of people associated with Discovery.
… or how streptomycin proves, or disproves, God I’m still interested in showing how God appears to be hidden in the workings of the world more because the prevailing materialist worldview is blind to him than because he is intrinsically invisible. There was a long (and ongoing) discussion on BioLogos recently based on a case-study I gave of a healing in response to prayer. I could have perhaps sorted the materialists (believing as well as unbelieving) from the atheists better by choosing a less “religious” example, such as the kind of phenomena pretty familiar in everyday life, but absolutely verboten in serious discourse, such as premonitions, knowledge of being watched … Continue reading
Since I considered “heaven and earth” in the recent series, in relation to the deliberate parallels between the Genesis 1 “cosmic temple” and Israel’s tabernacle and temple, it’s interesting to muse on how the ancient Hebrews thought about “heaven”.
This is by way of being an appendix to the main conclusions I’ve drawn in previous posts about the possible implications for human origins of seeing Adam, in the context of Genesis, as proto-Israel, yet also as a real and historical (not fictional) archetype. I’ve suggested that we should distinguish the whole race of mankind, created in Genesis 1, from Adam as one member of that race, chosen to become the forerunner of a new kind of relationship with God as Yahweh, analogous to the calling from the generality of humanity of Abraham, or of Israel the nation, or of those born again into Christ. But someone may ask if … Continue reading