Creation

The Incoherence of Evolutionary Origins (Part 6)

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Natural theology and methodological naturalism

How can scientific naturalism be a child of Christian theology? That is a good question. One would think that such a methodology, disposed as it is to serve the worldviews of materialists and atheists, and presented by them as indispensable to good science, would have been contrived by them, but such is not the case.

In fact Cornelius Hunter contends that,

What we need…is a clear understanding of what naturalism is. Naturalism’s adherents think that it is a scientific discovery, and its detractors think it is atheism in disguise. In fact, it is a rationalist movement built on a foundation of religious thought and traditions that mandate a world that operates according to natural laws and processes. (Cornelius G. Hunter, Science’s Blind Spot, 50)

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The Incoherence of Evolutionary Origins (Part 4)

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After the Impossible Hurdle

Evolution is the atheist’s way out. It is his escape clause from having to face the God who created him. People like Richard Dawkins may convince themselves that it makes atheism intellectually respectable, but they must first convince themselves that naturalism is intellectually respectable.

The problem here is that, as in many walks of life, it is possible to arrange our arguments selectively and with rhetorical conviction while ignoring the issues, even the most obvious ones. So if we begin to stack up the problems: – something does not come from nothing; life does not come from non-life; the mathematics of sequence space (not enough time); the contradiction of using target-oriented computer programs to “simulate” discrete non-targeted chance scenarios; the logical fallacies (question-begging, composition, reification), etc., these problems make the intellectual satisfaction appear rather hollow. Read more about The Incoherence of Evolutionary Origins (Part 4)

The Incoherence of Evolutionary Origins (Part 3)

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Life not from Earth

It is a universal law which, as all scientific laws, has not witnessed an exception: life does not come from non-life. Yet evolutionists, of the non-theistic sort) must teach that it does. Going further back, ex nihilo nihil fit, out of nothing comes nothing. No one has ever seen or heard of something (i.e. that which has properties and permits predication) coming into existence from nothing (that which has no properties and does not permit predication). Yet evolutionist must adhere to the contradiction of this very basic principle. That is, unless they want to teach the eternity of matter.

Is it a sign of rationality and a coherent system to flout two empirically static principles of science at the very outset of ones thinking? So how do they get around it? Read more about The Incoherence of Evolutionary Origins (Part 3)

The Incoherence of Evolutionary Origins (Part 2)

The fusion of confusion

Evolutionists, except the rather small coterie of theistic ones, believe every complex and meticulously ordered thing got here through mechanisms which we neither see now nor can see in the evidence left in the past. Even our cognitive faculties and the immaterial laws of logic and number “evolved.” The Big Bang is the most popular notion of the origin of the universe at the present time, although there is a significant lobby of dissidents. The Big Bang is an explosion. All explosions are chaotic, disorderly things. (The Big Bang exploded flat—not in all directions). In other ways it would have been like every other explosion: confused and irrational.

But from this chaos the vast complexity of the first life sprang: not, it is true, overnight, but over billions of years. From this incoherence the coherent came. Do we ever see coherence, in the form of sequenced “specified” complexity, arise out of chaos and disorder? No we do not. Nothing self-orders in complex and specific ways without a code. And a code needs someone to write it. But evolutionary naturalism requires just the opposite.

Furthermore, as we, the observers, recognize and analyze the coherence in the world, our standing (or existence) as observers must be accounted for. This was one of the questions asked by Richards and Gonzalez in their book The Privileged Planet. It is a good question. Why is the world comprehensible? Why can we do science? Read more about The Incoherence of Evolutionary Origins (Part 2)

The Incoherence of Evolutionary Origins (Part 1)

From an introductory lecture in the Telos Course “The Doctrine of Man and Sin.”

When I look at 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, and the son of man that you care for him? Yet you have made him a little lower than the heavenly beings and crowned him with glory and honor. You have given him dominion over the works of your hands; you have put all things under his feet. (Psalm 8:3-6)

According to the Bible, man, here meaning male and female (Gen. 1:27), is a very special part of God’s creation. According to the scientific establishment we are nothing more than advanced animals, newly arrived upon the scene of earth history, without any more significance than a trilobite or a sea-horse.

Most of us are familiar with naturalistic evolution. This is what I was taught from a young child growing up in England all the way through high school. And when I attended college I was taught it there too, even though it wasn’t really part of the business degree I was earning. Read more about The Incoherence of Evolutionary Origins (Part 1)

The Passing of Evolution

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CHAPTER I THE PASSING OF EVOLUTION

BY PROFESSOR GEORGE FREDERICK WRIGHT, D. D., LL. D., OBERLIN COLLEGE, OBERLIN, OHIO

The word evolution is in itself innocent enough, and has a large range of legitimate use. The Bible, indeed, teaches a system of evolution.

The world was not made in an instant, or even in one day (whatever period day may signify) but in six days. Throughout the whole process there was an orderly progress from lower to higher forms of matter and life. In short there is an established order in all the Creator’s work. Even the Kingdom of Heaven is like a grain of mustard seed which being planted grew from the smallest beginnings to be a tree in which the fowls of heaven could take refuge. So everywhere there is “first the blade, then the ear, then the full corn in the ear.”

But recently the word has come into much deserved disrepute by the injection into it of erroneous and harmful theological and philosophical implications. The widely current doctrine of evolution which we are now compelled to combat is one which practically eliminates God from the whole creative process and relegates mankind to the tender mercies of a mechanical universe the wheels of whose machinery are left to move on without any immediate Divine direction.

This doctrine of evolution received such an impulse from Darwinism and has been so often confounded with it that it is important at the outset to discriminate the two. Darwinism was not, in the mind of its author, a theory of universal evolu-

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The Early Narratives of Genesis

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CHAPTER VI: THE EARLY NARRATIVES OF GENESIS

BY PROFESSOR JAMES ORR, D. D., UNITED FREE CHURCH COLLEGE, GLASGOW, SCOTLAND

By the early narratives of Genesis are to be understood the first eleven chapters of the book—those which precede the times of Abraham. These chapters present peculiarities of their own, and I confine attention to them, although the critical treatment applied to them is not confined to these chapters, but extends throughout the whole Book of Genesis, the Book of Exodus, and the later history with much the same result in reducing them to legend. Read more about The Early Narratives of Genesis

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