There is no modern science without Christianity

How often do you hear that Christianity is not compatible with science? The next time you hear that claim, refer the critic to this list of Christians in science and technology and ask how it’s possible that so many Christians were able to make significant contributions to science and tech in spite of that incompatibility:

John Philoponus
Bede the Venerable
Rabanus Maurus
Leo the Mathematician
Hunayn ibn Ishaq
Pope Sylvester II
Hermann of Reichenau
Hugh of Saint Victor
William of Conches
Hildegard of Bingen
Robert Grosseteste
Pope John XXI
Albertus Magnus
Roger Bacon
Theodoric of Freiberg
Thomas Bradwardine
William of Ockham
Jean Buridan
Nicephorus Gregoras
Nicole Oresme
Nicholas of Cusa
Otto Brunfels
Nicolaus Copernicus
Michael Servetus
Michael Stifel
William Turner
Ignazio Danti
Giordano Bruno
Bartholomaeus Pitiscus
John Napier
Johannes Kepler
Galileo Galilei
Laurentius Gothus
Marin Mersenne
René Descartes
Pierre Gassendi
Anton Maria of Rheita
Blaise Pascal
Isaac Barrow
Juan Lobkowitz
Seth Ward
Robert Boyle
John Wallis
John Ray
Gottfried Leibniz
Isaac Newton
Colin Maclaurin
Stephen Hales
Thomas Bayes
Firmin Abauzit
Emanuel Swedenborg
Carolus Linnaeus
Leonhard Euler
Maria Gaetana Agnesi
Joseph Priestley
Isaac Milner
Samuel Vince
Linthus Gregory
Bernhard Bolzano
William Buckland
Agustin-Louis Cauchy
Lars Levi Læstadius
George Boole
Edward Hitchcock
William Whewell
Michael Faraday
Charles Babbage
Adam Sedgwick
Temple Chevallier
John Bachman
Robert Main
James Clerk Maxwell
Andrew Pritchard
Arnold Henry Guyot
Gregor Mendel
Philip Henry Gosse
Asa Gray
Francesco Faà di Bruno
Julian Tenison Woods
James Prescott Joule
Heinrich Hertz
James Dwight Dana
Louis Pasteur
George Jackson Mivart
Armand David
George Stokes
George Salmon
Henry Baker Tristram
Lord Kelvin
Pierre Duhem
Georg Cantor
Henrietta Swan Leavitt
Dmitri Egorov
Mihajlo Idvorski Pupin
Pavel Florensky
Agnes Giberne
J. J. Thomson
John Ambrose Fleming
Max Planck
Edward Arthur Milne
Robert Millikan
Charles Stine
E. T. Whittaker
Arthur Compton
Ronald Fisher
Georges Lemaître
Otto Hahn
David Lack
Charles Coulson
George R. Price
Theodosius Dobzhansky
Werner Heisenberg
Michael Polanyi
Henry Eyring
Sewall Wright
William G. Pollard
Aldert van der Ziel
Mary Celine Fasenmyer
John Eccles
Carlos Chagas Filho
Sir Robert Boyd
Richard Smalley
Mariano Artigas
Arthur Peacocke
C. F. von Weizsäcker
Stanley Jaki
Allan Sandage
Charles Hard Townes
Ian Barbour
Freeman Dyson
Richard H. Bube
Antonino Zichichi
John Polkinghorne
Owen Gingerich
John T. Houghton
Russell Stannard
R. J. Berry
Gerhard Ertl
Michał Heller
Robert Griffiths
Ghilean Prance
Donald Knuth
George Frances Rayner Ellis
Colin Humphreys
John Suppe
Eric Priest
Christopher Isham
Henry F. Schaefer, III
Joel Primack
Robert T. Bakker
Joan Roughgarden
William D. Philips
Kenneth R. Miller
Francis Collins
Noella Marcillino
Simon Conway Morris
John D. Barrow
Denis Alexander
Don Page
Stephen Barr
Brian Kobilka
Karl W. Giberson
Martin Nowak
John Lennox
Jennifer Wiseman
Ard Louis
Larry Wall
Justin L. Barrett

Nobel laureates are highlighted in red.

roger-bacon-statue

Be sure to emphasize that it was Roger Bacon, a Franciscan monk, who originated the scientific method, and was thus the first modern scientist.

If the critic has any response to this at all, it will likely be to wave his hand and respond that it is in spite of their professed Christian faith that they made their contributions. This is simply untrue; and while it’s not surprising that a critic of Christianity would be ignorant of both this list and of Christianity’s part in the development of modern science, it’s very surprising — to me, anyway — that Christians likewise tend to be ignorant of these facts.

The first time I showed this list to a Christian audience during one of my lectures, there was an audible gasp. Most Christians are not only unaware that the claim of incompatibility is flatly false, but that the long list of Christians in science and technology is a testament to the fact that modern science is a direct product of the Christian faith.

I’ll say it again: Not only is science fully compatible with Christianity, it is extremely doubtful that we would have modern science without Christianity.

Entire volumes have been written on this topic, but the claim essentially rests on two beliefs. There could never be modern science without:

1. the counterintuitive notion of linear time, which was inferred from the Bible by St. Augustine in the 4th century.

2. belief in a deliberately ordered and knowable creation by a rational being (Genesis 1; Psalm 19; Proverbs 8:22-24; Romans 1:20; many more). C. S. Lewis, in his critique of atheist rationality in The Case for Christianity, explained it this way:

Supposing there was no intelligence behind the universe, no creative mind. In that case, nobody designed my brain for the purpose of thinking. It is merely that when the atoms inside my skull happen, for physical or chemical reasons, to arrange themselves in a certain way, this gives me, as a by-product, the sensation I call thought. But, if so, how can I trust my own thinking to be true? It’s like upsetting a milk jug and hoping that the way it splashes itself will give you a map of London. … Unless I believe in God, I cannot believe in thought…

In contemporary terms, this is called the Boltzmann brain idea, which effectively says, in the absence of a conscious creative force, it is statistically much more probable that we are simply “brains in vats” hallucinating these experiences than that we actually inhabit a highly ordered universe. In other words, you have to have faith that even your perceptions and thoughts are accurately reflecting a reality that operates according to non-arbitrary and knowable rules. That’s a given in Christianity, but there is no reason to believe otherwise if you don’t believe in a rational conscious creative force behind the universe.

While it could be argued, in principle, that perhaps the following point is not absolutely necessary for the development of modern science, it nevertheless played a significant role:

3. belief that we must test everything (1 Thessalonians 5:21) and that we must study the natural world to better understand the character and purpose of God (Psalm 19; Romans 1:20). Mitch Stokes, in his biography of Isaac Newton, observed the following about Newton and his contemporaries:

For Newton, “To be constantly engaged in studying and probing into God’s actions was true worship.” This idea defined the seventeenth-century scientist, and in many cases, the scientists doubled as theologians.

Personally, I think it’s extremely doubtful that modern science could have emerged without this third principle, but I’ll save this for a later post.

One of the greatest achievements of modern atheism has been to divorce Christians from their scientific legacy. Modern science is one of the crowning achievements of Western civilization, built upon the foundation of Christian faith, belief, and purpose. But how many Christians are aware of this? Instead of questioning the source, many Christians have willingly accepted the lie that Christianity and science are mutually incompatible. This is the classic mistake of accepting an adversary’s frame. Christians must reject it by educating themselves on the history of their faith and the great part it played in the development of modern science.

A universe of fireworks

The following is a guest post by Dr. Elizabeth Fernandez, who is both a friend and colleague of Dr. Salviander. Dr. Fernandez is a Catholic, an astrophysicist, and a freelance journalist. She is interested how science affects society, interfaith dialog, and the overlap of science with ethics, philosophy, and religion. Dr. Fernandez’s participation in interfaith dialog has included radio and television appearances, and organizing panel discussions, lectures, and field trips. You can follow her on Twitter at @sparkdialog.

Lemaitre

Is it possible to be devoted to religion, yet come up with cutting edge science? Georges Lemaître thought so.

Lemaître. Probably the greatest scientist you’ve never heard of. He hung out with the likes of Hoyle, Eddington, and Einstein. And he came up with one of the most controversial ideas of modern cosmology, an idea that fundamentally changed how we looked at the universe.

Oh, yeah. And he was a Catholic priest.

Georges Lemaître always had two passions in life: science and religion. He knew he wanted to be a priest when he was 10 years old. While he served in WWI with the Belgian army, he read the Bible alongside physics textbooks while huddled in the trenches. He earned two bachelor’s degrees — one in math, and one in philosophy. He attended graduate school at the same time he was in the seminary, and is one of those rare, very dedicated people who earned not one but two PhDs — one in math and one in physics. He was one of the first people to suggest that computers could be used to solve complex problems, and was one of the inventors of the Fast Fourier Transform, an often-used tool in mathematics and computing.

At the time Lemaître started his research, around the beginning of the 1920s, the preferred view of the universe was Albert Einstein’s static universe. In this universe, galaxies hang in a fixed constellation with respect to one another, unmoving through the eons. Of course, physics tells us that gravity should draw all of these galaxies towards one another, and, if you wait long enough, everything would come together in a catastrophic collapse. In order to keep this from occurring, Einstein added a “cosmological constant” to counteract gravity: some mysterious outward force that would exactly balance the inward pull of gravity. This universe has no beginning; in fact, it’s ageless — quite possibly always existing in the same configuration we see today.

But Lemaître had a different idea. Since 1912, another astronomer named Vesto Slipher noticed in his observations that many galaxies were receding from Earth quite quickly. This didn’t quite fit into the concept of a static universe. Some scientists thought this was just a fluke, and others thought of it as one of the great cosmological puzzles of the time. It was Lemaître who figured it out. After delving into relativity, he came up with a new model of the universe – a model where space itself was expanding. This expanding space had the ability to whisk galaxies along with it, which explained the recessional velocities measured by Slipher. It was revolutionary. According to Lemaître’s model, the universe could change.

A changing universe… it was an incredible idea, but most scientists didn’t pay much attention. Einstein, even though he respected Lemaître greatly, didn’t believe his hypothesis, saying to Lemaître, Vos calculs sont corrects, mais votre physique est abominable. (“Your calculations are correct, but your physics is abominable.”) Lemaître’s own PhD advisor, Arthur Eddington, left Lemaître’s paper sitting on his desk, either unread or forgotten.

But Lemaître did not stop there. Three years later, he proposed an even more radical idea. He extrapolated the motions of the expanding galaxies backwards, predicting that at some time in the far distant past, all matter was compressed to one single point, what Lemaître called the “primeval atom.” Not only was the universe evolving, but it had a beginning.

Just as when Copernicus proposed that the earth went around the sun rather than the other way around, Lemaître’s idea was not met with accolades. Eddington didn’t like the idea of the primeval atom. Einstein thought it was unphysical. Lemaître’s own friend, astrophysicist Fred Hoyle, was a big opponent of the theory, explaining its shortcomings on public radio.

But, contrary to what most physicists of the day believed, Lemaître ended up being right. A couple of years after Lemaître made his prediction about the expansion of the universe, Edwin Hubble observationally confirmed Slipher’s discovery that galaxies are in fact moving away from one another. (Hubble is commonly credited for discovering the expanding universe because of these observations, even though Lemaître made his prediction years earlier. Oddly enough, when Hubble first observed these galaxies moving away from Earth, he vehemently stated these motions had nothing to do with an expanding universe, but rather should somehow fit into the static universe model.) And shortly before Lemaître died, he heard the final confirmation of his primeval atom hypothesis when astrophysicists, Arno Penzias and Robert Woodrow Wilson, announced their discovery of the cosmic microwave background — the leftover radiation from the fireball of the universe’s creation. Now, Lemaître’s theory is so well known that it’s a household name — the big bang theory.

I wonder what many people would think if they knew one of the most well known scientific theories of our day was developed by a Catholic priest. Today, there is considerable debate if science and religion are compatible. Lemaître faced some of this controversy, but it did not distract him. To put it simply, he was in search for the truth: a truth that could be accessed through science, but also through religion. In the words of Lemaître:

Man’s highest activity is searching for the truth. It is the factor which distinguishes us from animals, and our specific activity is to grasp the truth in all its forms.

Once you realize that the Bible does not purport to be a textbook of science, the old controversy between religion and science vanishes . . . The doctrine of the Trinity is much more abstruse than anything in relativity or quantum mechanics; but, being necessary for salvation, the doctrine is stated in the Bible. If the theory of relativity had also been necessary for salvation, it would have been revealed to Saint Paul or to Moses . . . As a matter of fact neither Saint Paul nor Moses had the slightest idea of relativity.

The universe is an amazing, complex place. Georges Lemaître, in his quest for the truth, saw past the prevailing theories of the day to discover something fascinating and beautiful, a universe with a beginning, with galaxies constantly in motion, a universe that is, in the words of Lemaître, the “ashes and smoke of bright but very rapid fireworks”.

The path to delusion — redux

Several readers have asked me about the purported new evidence for multiple universes, and what truth there is in the claim:

Have scientists discovered a parallel universe? Bright spots from after Big Bang may be another universe bumping into our own

In response, I’m reposting this article from last year. It links to a must-read interview with physicist, George F. R. Ellis, who offers sobering commentary on a growing tendency to mistake good theory for reality.

Update: A friend of mine encapsulates the goofiness this way:

Yesterday I was eating my Wheaties, and I noticed that my cereal pieces were smaller on average than than the Wheaties I’d eaten the day before. Now, there are alternative explanations that some have given, like maybe my Wheaties box is almost empty now so I’m getting down to the crumbs at the bottom, but my experience is also consistent with the possibility that my Wheaties box switched places with a Wheaties box from a parallel universe where Wheaties are smaller. If so, this would be the first time we’ve directly observed Wheaties from another universe. We can’t rule this out at this time.

In this excellent interview, eminent physicist George F. R. Ellis discusses the ill-advised direction in which some scientists are going:

Horgan: Physicist Sean Carroll has argued that falsifiability is overrated as a criterion for judging whether theories should be taken seriously. Do you agree?

Ellis: This is a major step backwards to before the evidence-based scientific revolution initiated by Galileo and Newton. The basic idea is that our speculative theories, extrapolating into the unknown and into untestable areas from well-tested areas of physics, are so good they have to be true. History proves that is the path to delusion: just because you have a good theory does not prove it is true. The other defence is that there is no other game in town. But there may not be any such game.

Scientists should strongly resist such an attack on the very foundations of its own success. Luckily it is a very small subset of scientists who are making this proposal.

It is indeed a very small subset, but it is also a very vocal and visible subset–many of these scientists are in the popular media as representatives of science. Ellis also takes them to task for formally rejecting philosophy while unwittingly engaging in a weak form of it.

The great irony here is that any atheists who claim to champion evidence and reason are abandoning both if they claim that the multiverse hypothesis, or any other fundamentally untestable idea put forth by scientists, is very likely true, because it’s elegant or the math is convincing or it’s beautifully consistent with what we believe, and so on. I have to check myself here, too, because I find some of these untestable ideas compelling for the same reasons. But, in terms of the irony, as Ellis points out, it was Galileo and Newton—both Christians—who revolutionized science by making it primarily an experimental, evidence-based endeavor, and now this is being dismissed by those who also ostensibly dismiss faith; they have abandoned evidence and reason in favor of what may only be a beautiful delusion.

I strongly encourage you to read the entire interview with Ellis (who is himself a Christian, incidentally) for an engaging discussion of what’s going awry on the modern scientific landscape.

Is the universe nothing?

bigbang

Last time, we learned you can’t trust the pop media to report on science accurately. The article in question concerned physicists ‘PROVING’ God DIDN’T create the universe. The headline was, of course, a total lie.

Today we’ll discuss why the article’s claim was bogus. In the third part of this series, we’ll talk about why none of the science involved is a problem for biblical belief, anyway. 

The science in the article involves two things: cosmic inflation and something called doubly special relativity. It’s really just an interesting bit of mathematics to figure out what’s going on in the early universe, since plain old relativity tells us nothing.

Our current understanding of physics allows us to describe the history of the universe back to an early time, when the universe was small in scale; but it doesn’t allow us to describe the universe at the very beginning, when things were extremely small in scale. That irritates physicists, who want to know exactly how the universe began. But what can be done about it?

Since the universe probably began at the quantum scale, we need a better understanding of relativity at the quantum level. It turns out to be a difficult thing to do. But every now and then a bunch of physicists, like the professors at the Canadian university, find a mathematical solution that seems to work.

So far, this isn’t anything terribly controversial, right?

And the findings are so conclusive they even challenge the need for religion, or at least an omnipotent creator – the basis of all world religions.

Oh.

Only that doesn’t seem to be what the physicists were intending at all. I emailed one of them to ask about the news article, and he seemed dismayed by the way the discussion had turned from science to God.

So, why the insanely provocative headline and the silly claim in the article? As we discussed last time, it generates a lot of clicks and more ad revenue. What better way to provoke people than to say that scientists have given God the heave-ho?

Now, only an utterly stupid person would claim there’s such a thing as proof of God’s nonexistence, and since most people (excluding tabloid editors) aren’t that stupid, the next best thing is to make God irrelevant. That’s why we have articles claiming the universe never had a beginning, implying that God isn’t necessary to create it.

Another way to make God irrelevant is to say there is nothing that needs explaining in the first place. The prevailing belief in Christianity is that God created the universe from nothing, what’s referred to as creatio ex nihilo. Whether or not that’s precisely what the Bible says, we’ll discuss next time. But for now, the point is, a universe from nothing requires the miraculous intervention of God. Or does it?

According to the extraordinary findings, the question is irrelevant because the universe STILL is nothing. … the negative gravitational energy of the universe and the positive matter energy of the universe basically balanced out and created a zero sum.

Stephen Hawking has used this argument before, and there has yet to be a word invented to describe how silly it is. It’s like your child asking you where money comes from, and you answer by claiming that because your income balances your debts, there is no money. Most children would recognize that answer as a pathetic cop-out.

Nevertheless, I’ve heard quite a few materialist atheists parrot it as a rebuttal to the idea that God is necessary to explain a universe from nothing.

It’s kind of astounding to behold a supposedly rational materialist so pretzel-bent by his philosophy that he denies the existence of the ONE THING he’s supposed to believe exists. I don’t much respect the philosophy of Ayn Rand anymore, but one thing I do respect about Objectivism is its first tenet: existence exists. As a teenager enamored with Rand’s philosophy, I couldn’t understand the need to state this, but apparently there are people who believe the universe is effectively nothing. Hence, the need to establish the existence of existence as the beginning of all materialist wisdom.

Anyway, what’s going on here is that Hawking and others like him are playing fast and loose with the definition of nothing. The great mathematician Gottfried Leibniz once asked, “Why is there something rather than nothing?” He meant, why is there anything at all (the universe) rather than nothing at all? By nothing, he meant NOTHING. No space, no matter, no positive or negative energy. Zilch. Nada. Zip. The complete and total absence of anything. Yet, quite clearly, Hawking and the Canadian physicists are spending a lot of time studying something—the universe—therefore, “How can it exist?” requires a better answer than the one we’re getting.

Next time, we’ll conclude this discussion and talk about how these new findings are, in fact, consistent with biblical wisdom.

Planck’s logical argument for God

grav_quantum

Modern atheists like to paint a picture of Christianity as inherently anti-intellectual. It’s a powerful way to dissuade people from faith, particularly young people, and I’m sorry to say it worked on me when I was a young atheist. However, once I started to emerge from the intellectual fog of atheism, all it took was a little research to discover that this view of Christianity simply isn’t true. In fact, it’s quite the opposite.

The list of Christian intellectuals throughout history is impressively long and populated by people who were giants in their respective fields. For instance, it was Isaac Newton, and his predecessor Galileo, who transformed the field of physics from a quasi-scientific undertaking into a powerful evidence-based enterprise that depends on observation and experiment.

Another revolutionary in science, German physicist, Max Planck, is widely regarded as the father of quantum mechanics. Planck was also a committed and passionate Christian who commented on his faith in the context of his scientific work. Some of his better known quotes have graced the pages of this blog, but some of the lesser known quotes remain obscured from the English-speaking world. The following quote, from a lecture delivered to his fellow scientists, is inexplicably one of the latter.

Gentlemen, as a physicist, the whole of whose life is one of sober science, the dedicated research of matter, surely I am free from any suspicion of holding any illusions.

And so I say this after my explorations of the atom: there is no matter as such.

All matter evolves and there is only one force, which causes everything from the oscillation of atoms, up to the smallest solar system of the universe [the atom] to hold together. Since there exists in the whole universe neither an intelligent force nor an eternal force, and humanity has not succeeded in discovering any long-awaited cause of perpetual motion—so we must hypothesize a deliberate intelligent spirit behind this force. This spirit is the foundation of all matter. A visible but not corruptible matter is real, true, authentic, because matter without the spirit cannot be—but the invisible, immortal Spirit is the reality! Also since a spirit cannot exist by itself, but every spirit belongs to an entity, we are forced to assume that there exist spiritual beings. However, since spirit beings cannot come into being by themselves, but must be created, so I am not shy to designate this mysterious creator, as him, whom all civilizations of the earth have called in earlier millennia: God! In this, the physicist, in dealing with the subject matter of the will, must travel from the kingdom of the substance to the realm of the Spirit. And so that is our task in the end, and we must place our research in the hands of philosophy.

Planck methodically deduced from his work on the nature of matter that God exists. Decades later, scientists realized that the logical inference from the big bang is that the realm of the supernatural must exist. It is not the Christian who believes, but the atheist who denies this, who is anti-intellectual.

The original quote can be found in the journal, Lebendige Erde, No 3/84 p 133. I gratefully acknowledge G.P. Orris, who translated this passage by request.

Image credit: Jonas Schmöle, Vienna Quantum Group.

Christian Allegory in Tron

As I’ve gotten older, I’ve been surprised many times to discover the hidden messages of faith in my favorite childhood movies. Don’t be deceived by the lack of overt themes of Christianity. As Ralph Wood explains in The Gospel According to Tolkien, his treatise on Tolkien’s deeply Christian fantasy world, the subtle infusion of theology is the most effective way to convey the message:

Tolkien’s work is all the more deeply Christian for not being overtly Christian. He would have violated the integrity of his art — and thus the faithfulness of his witness — if he had written a 1,200-page novel to illustrate a set of ideas that he could have expressed apart from the story itself. This is a principle not only of good art but also of good theology.

Look for the hidden messages of faith in movies. So strong is the influence of Christianity in the West that these messages often find their way into popular entertainment almost subconsciously. Although, sometimes, the message is so allegorical that there can be little doubt of the filmmakers’ intentions.

One such movie is Tron (1982). I knew almost nothing about religion when I was a kid seeing this movie for the first time, but I was still intrigued by the idea of the quasi-supernatural Users and the Master Control Program’s campaign to stamp out any “superstitious” belief in them. Watching this movie again many years later, the message became clear:

Flynn may be a sort a Christ-figure, but so is Tron, the program who teams up with him to defeat the Master Control Program. In addition to his miracles, Flynn sacrifices himself in a way that evokes both the descent of Christ into hell as well as his ascension, while in another scene, Tron communicates with his user in a way that resembles the opening of the heavens at the baptism of Christ. And all of this takes place in an environment in which programs who believe in their users are persecuted for being ‘religious fanatics,’ and are sent to their deaths in video-game battles that resemble ancient Roman gladiatorial fights. (From a now-defunct link at Canadian Christianity)

And of course the villain—whose name, “Sark,” is the Greek word for “flesh”—is the allegorical Satan figure of the movie.

Tron is not a perfect allegory, but its basis in the Christian faith is unmistakable.

Computer-generated images are now so de rigueur in movies that we take them for granted. It must be remembered that Tron was made at a time when computers were a decade away from becoming household items, and constituted both a source of fascinated hope and a cause for concern (cf. War Games, released a year after Tron). Disney was ahead of the curve in creating the computer graphics, which were astonishing at the time, and captured perfectly the cold, electronic quality of a computer world. An intriguing counterpoint to the message of the gospel.

Darwin’s junk science

One of our readers, Russell, is studying Darwin’s On the Origin of Species, and finding it less than compelling:

I’m halfway through “On the Origin of Species” So far, it’s been junk science. I’m serious, multiple times now he’s said something along of the lines of “I totally have super-solid proof, but I don’t have room in the book to share it. Any of it. Ever. But believe me, it’s totes awesome.” And “Let’s say evolution could possibly do X.” Then a few sentences later, “Since evolution does X, it does Y.” No proof offered, nothing but assertions and denial of actual data.

So far, he’s done one experiment with bees, gave up in the middle of it, and then declared it was a success!

How this became as popular as it did baffles me. How it became a cornerstone of scientific thought confuses me to no end.

If people, especially scientists, actually read his book with the same skepticism they use for just about anything else, I’m sure they’d toss out Darwin’s evolution and start over.

For me, as a believing Christian, Darwin’s book has only strengthen my conviction that the Bible’s account of creation is more accurate in description than the theory of evolution.

This is why you should always go to the source, and not take anyone’s word for what an author said or meant.

As for why the book became so popular, my guess is that it’s mostly to do with Thomas Huxley, aka Darwin’s Bulldog. Huxley latched onto Darwinian evolution as a way to undermine Christianity, even though he was aware of its scientific shortcomings. It’d be difficult to quantify, but he was at least modestly successful in that regard. Huxley’s most profound achievement, however, was to undermine scientific advancement in the field of biology and to erode public trust in science in general. If he had known that this would be the cost of attacking Christianity, I wonder if he still would have promoted Darwin’s idea.

 

Earth-like planet kills God dead!

The big news last week was that astronomers (incidentally, some of them colleagues of mine) discovered an Earth-like planet orbiting a Sun-like star. The exoplanet, dubbed Kepler-452b, was discovered by the Kepler space telescope and recently announced by its discoverers. It is 1,400 light-years away from Earth and appears in the constellation Cygnus.

It’s exciting news, and probably had more than a few nerds thinking we’re one step closer to the United Federation of Planets, but apparently the really big news is that the discovery of this planet was the death-knell for religious tradition.

In what I suppose is a serious commentary on the discovery Kepler-452b and not satire, Jeff Schweitzer, a scientist and former White House analyst, declares that Earth 2.0 is “bad news for God.” Why? Because Genesis doesn’t mention alien worlds. Of course, Genesis also doesn’t mention bananas, but to my knowledge no one has argued that the existence of bananas rocks religious tradition to its core.

Schweitzer’s first mistake was referring to Kepler-452b as “Earth 2.0.” This newly discovered exoplanet is believed to be Earth-like in terms of its size and proximity to its Sun-like star, and that’s sort of big news, because the majority of known exoplanets are Jupiter-sized or larger and very close to non-Sun-like stars. Kepler-452b is at just the right distance to its Sun-like star to permit liquid water on its surface (a necessary component for life). All this means is that we can’t rule out the existence of liquid water on its surface; it doesn’t mean there is water. And there are known differences between Kepler-452b and Earth: it’s estimated to be 60% larger than Earth (so it’s more like a “Super-Earth”), it’s about 1.5 billion years older than the Earth, it receives 10% more light from its sun than the Earth does from its Sun, its gravity could be anywhere from 80% to 300% of the Earth’s gravity, etc. We don’t know its composition. Is it rocky? Does it have a fluid core that would lead to a dynamo effect? Does it have an atmosphere? Plate tectonics? We currently don’t know the answers to these questions. We therefore have no idea exactly how Earth-like Kepler-452b is or whether it’s suitable for life. And it’s not the only known Earth-like exoplanet, nor is it even the most Earth-like. All good reasons why it’s absurd to call this particular exoplanet “Earth 2.0.”

Nevertheless, Schweitzer goes on to declare that we are coming “ever closer to the idea that life is common in the universe.” That’s quite a leap from the discovery of an exoplanet about which we know very little. But never mind. His point here is to preemptively declare that the discovery of life elsewhere in the universe would be a big problem for “the world’s major religions.” And by “the world’s major religions” he seems to mean Judaism and Christianity (and probably just the latter), since the Bible is the sole focus of his critique.

He begins his theological discussion thusly: “Let us be clear that the Bible is unambiguous about creation:”

Let’s look at what the Bible unambiguously claims about creation, according to Schweitzer:

1. “the earth is the center of the universe”

He doesn’t mention which verse says this. Probably because there is no verse, that I’m aware of, that says this. Ancient Greek philosophy held that the Earth is the center of the universe, and this view was eventually adopted by the Church, whose philosophy was heavily influenced by Aristotle.

2. “only humans were made in the image of god”

Of all the creatures mentioned in Genesis, yes, only humans were made in the image of God. This doesn’t preclude other creatures, not mentioned in Genesis, being made in the image of God. This doesn’t preclude other creatures, not mentioned in Genesis, not being made in the image of God.

3. “and all life was created in six days”

No, all life was created in four days. Plant life appeared on Day 3, animal life appeared on Day 5, and human life appeared on Day 6.

4. “All life in all the heavens. In six days.”

No, all life on Earth. In four days. (See here for why six creation days are fully compatible with a billions-year-old universe.)

Notice that he does not support any of these claims with the biblical verses that supposedly “unambiguously” say these things. Instead, later in his piece, he quotes the Pope during the trial of Galileo on what the Church believed the Bible claimed at the time.

This is why you should never rely on what an anti-theist says about the Bible. Schweitzer is completely wrong. Which means his conclusion is completely wrong, for he goes on to say:

“So when we discover that life exists or existed elsewhere in our solar system or on a planet orbiting another star in the Milky Way, or in a planetary system in another galaxy, we will see a huge effort to square that circle with amazing twists of logic and contorted justifications. But do not buy the inevitable historical edits: life on another planet is completely incompatible with religious tradition. Any other conclusion is nothing but ex-post facto rationalization to preserve the myth.”

Nonsense. What he’s attempting to do is use false assumptions and specious reasoning to justify his leaping out in front of this discovery before anyone’s had a chance to comment thoughtfully on it, and claim it as a victory for atheism. Dibs, everyone!

Is Schweitzer unaware that Christians have already commented on the topic of alien life in the context of Christian theology? C. S. Lewis not only wrote a well-known essay (“Religion and Rocketry“) on the topic, but wrote a science fiction trilogy exploring it in great depth (The Space Trilogy). (Incidentally, I wrote on this topic a few years ago.)

The rest of Schweitzer’s article is filled with theological analysis and reasoning of similar quality. For instance, he quotes Genesis 1:1 and then makes the following claim:

“Nothing in that mentions alien worlds, which of course the ancients knew nothing about. Man was told to rule over the fish on the earth, not on other planets. But god would have known of these alien worlds, so it is curious he did not instruct the authors to include the language.”

One might reasonably ask how man could possibly rule over the fish on other planets, and therefore why it would be of any concern to him that there might be fish on other planets. (I seriously wondered if Schweitzer was having us all on at this point, but since this was The Huffington Post and not The Onion, I had to assume he was sincere.) (Also, what is it with the childish refusal of some atheists to capitalize the ‘G’ in God? Lower-case ‘g’ god denotes a lesser god. God is the supreme being, the God, which is why ‘God’ is capitalized. Spelling it correctly doesn’t mean you agree God exists, it means you understand the concept of a proper noun. It just makes you look like an idiot to refuse to capitalize the name.)

He then goes on some weird tangent about some verses in Genesis that shows he doesn’t understand that Genesis refers to the entire universe for the first two days, and then specifically the Earth for the remaining days. It was all so contorted and confused that it made my head hurt. He amusingly concludes this word-salad passage with “Let us be perfectly clear…”

Schweitzer ends his piece with the statement that, “none of this will matter upon life’s discovery elsewhere. Religious leaders will simply declare that such life is fully compatible with, in fact predicted by, the Bible.” He’s right that this sort of poor understanding of the Bible and lousy reasoning are utterly inconsequential to any possible discovery of life elsewhere in the universe. As for whether the existence of life elsewhere is compatible with, even predicted by, the Bible, consider that the great biblical commentator, Nahmanides, inferred from Genesis that the universe was created with the potential for life built into it. Since he claimed this over 700 years ago, I’d say our side had dibs long before Schweitzer’s.

The wisdom of Yoda

Back in the good old days before George Lucas came up with “midichlorians,” the Force was something quite mystical and spiritual. Watch how beautifully Yoda explains the Force and the true nature of conscious beings to Luke in this scene from The Empire Strikes Back:

“Luminous beings are we, not this crude matter.”

Long before I even considered becoming Christian, I liked that idea. Now it evokes Paul’s vision of the heavenly man:

If there is a natural body, there is also a spiritual body. So it is written: “The first man Adam became [to] a living being”; the last Adam, a life-giving spirit. The spiritual did not come first, but the natural, and after that the spiritual. The first man was of the dust of the earth; the second man is of heaven. As was the earthly man, so are those who are of the earth; and as is the heavenly man, so also are those who are of heaven. And just as we have borne the image of the earthly man, so let us bear the image of the heavenly man.

1 Corinthians 15:44-49

Humility

May the Force be with all of us

In 1977 my father took my brother and me to see Star Wars, and what I saw transformed me. On that screen, which seemed so big to a little kid, I was swept away from my Earth-bound existence and became conscious for the first time of our universe.  This was the defining moment in my life and it occurred when I was six years old.

Now that I am an adult, I realize how short on science the movie was, but I will be forever grateful for the way it got me thinking about outer space in a significant way. Space was all I could think about for years after: the awe, the mystery, the unlimited possibilities. From that moment onward, a life dedicated to the study of space science was inevitable for me.

Almost four decades later, I’m a professional astrophysicist. I have Jodie Foster-in-Contact moments whenever I go to a remote observatory and watch the transcendent night sky. Every time, it transports me back to 1977 and reignites the sheer wonder and indescribable joy I felt at the sight of a sky filled with thousands of far-off suns. But the wonder is deeper and more complex than it was when I was six years old, because of what I know. I now know what powers each of those suns, I know how they formed, when they formed, that most have planets orbiting them, and, though the stars appear to extend infinitely in all directions, I know that I’m really only looking at the outskirts of the vast Milky Way galaxy. But most important of all, I now know that all of this was deliberately created.

My brother and I were brought up with little in the way of religious instruction or experiences. He and I found God after long journeys on separate paths. It was the intense love my brother felt for his children and his need to believe they would have eternal life that brought him to God. What led me to God was my love of all things space and everything I learned as a student about the creation of the universe and the way nature is so exquisitely fine-tuned for intelligent life.  Science continues to be the basis of my unshakable conviction that nothing as beautiful and orderly as our universe could be an accident.

Whenever I stand on the peak of Mount Locke wrapped in the awe of a perfect night sky, I am infused by a feeling of complete humility. But, I understand in those moments what a little girl couldn’t possibly have understood forty years ago, that I am feeling humility in the midst of God’s divine work as I view proof of Psalm 19:1, “The heavens declare the glory of God; the skies proclaim the work of his hands.”

Insignificance

Whenever I teach introductory astronomy, I hand out a questionnaire to my students and ask them to describe their main challenge (if any) with astronomy in terms of their religious or philosophical worldviews. Some students are troubled by the apparent conflict between science and their religious beliefs, but the most common response by far is a feeling of insignificance in the face of their new awareness of the vast scale of the universe.

Their answers reflect an intense humility, but it is often different from what I feel. Their humility, combined with the sense of insignificance, seems to lead many of them to disturbing feelings of meaninglessness and hopelessness. I realized some time ago that people who do not believe in God feel the same degree of humility when they look at the night sky as I do, but they often turn the humility inward where it is translated into feelings of personal worthlessness. This feeling is not unique to the young and uninitiated in science. Physicist and Nobel laureate Steven Weinberg lamented in his book, Dreams of a Final Theory, “The more the universe seems comprehensible, the more it also seems pointless.”

I am fortunate to know that our vast universe is exactly the size it has to be to give rise to intelligent life.  Just about every scientist knows this, but the unfortunate non-believers are materialists for whom the vastness of the universe is also a constant reminder of the cold and deadly indifference of nature. Some non-believers, like the late astronomer Carl Sagan, hope for something after death, but largely accept the materialist view that this existence is all that there is. They retreat to gratitude for the moment, which is an intellectual evasion of their terrible truth.

Other scientifically informed people evade thoughts about the creation and fine tuning of the universe in a different manner, by pushing it beyond the bounds of investigation. They maintain that ours is one of an infinite number of universes—the multiverse—which we can never observe. They argue that we must have simply won the multiverse lottery and the jackpot was all of the conditions necessary for life. It seems to me that if people feel insignificant and hopeless in a vast universe, they aren’t going to feel any better being part of an even bigger multiverse. A darker road is taken by a few, like biologist William Provine, who simply accept their insignificance and acknowledge that a godless universe can have no meaning. It is an honest assessment for a materialist, but one that is filled with despair.

The deliberately more optimistic atheist will talk of his awe of the universe, but I know from experience that is only what he says in public to make his case. If he is capable of taking the next step in his reasoning, he can’t help but move to terrifying thoughts. He may feel wonder at the universe, but if he knows its history he can’t escape the understanding that nature doesn’t care about him. His awe, humility, and fear must all be based on the inescapable realization that ultimately the cosmos will bring about his destruction and the eventual annihilation of the entire human species. Nothing that he or anyone else does will ever have any meaning.  The atheist who looks at outer space as merely a pretty picture is deluding himself. If there is no loving God as Creator of the universe, what the atheist is really looking at in the heavens is the end of all hope or meaning.

There is no need for such a dim view of existence. Because I believe in a loving and purposeful God, when I look at outer space, I see something created with mankind in mind. I know that I am small in physical size, but huge in significance. My awe and humility expand my being through the knowledge that there is a divine power guided by God’s love for all of us. His love changes space into something more like Star Wars: a wonderful challenge that we can meet with joy because of our God-given spirit and intellect.

When I consider your heavens,
the work of your fingers,
the moon and the stars,
which you have set in place,

What is man that you are mindful of him,
the son of man that you care for him?

You made him a little lower than the heavenly beings
and crowned him with glory and honor.

You made him ruler over the works of your hands;
you put everything under his feet

Psalm 8:1-6