Orthodoxy

(Read the series so far.)

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)

Read the series so far.

The definition of science

In the course of writing about the idea of science in his Systematic Theology, Reformed writer Michael Horton notes that “Britain’s Royal Society was founded by Puritans” (The Christian Faith, 339 n.48).

The Puritans saw no clash, either ontological or methodological, in pursuing science as a response to God’s revelation. The fact that God created the world and created man in His image meant that to find out what God had done was both legitimate, as to fueling an expectation of discovery, and meaningful, because creation had been endowed with its own integrity apart from God while being supervened by God. In this they were in line with the Reformers like Calvin, who said:

Meanwhile being placed in this most beautiful theater, let us not decline to take a pious delight in the clear and manifest works of God. For as we have elsewhere observed, though not the chief, it is in point of order, the first evidence of faith to remember to which side, so ever we turn, that all which meets the eye is the work of God, and at the same time to meditate with pious care on the end which God had in view in creating it. (John Calvin, Institutes of the Christian Religion, I. 14, 20)

Read the series so far.

Read the series so far.

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?

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?

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.