Book Plunge: Evidence Considered Chapter 19

Does Earth’s location show intelligent design? Let’s plunge into the Deeper Waters and find out.

We’re returning to the work of Glenton Jelbert with Evidence Considered and today we’re going to be talking about Earth’s location. This is a response to Jay Richards and Guillerno Gonzalez. Now I don’t put much stock in intelligent design arguments and I don’t use scientific arguments, but let’s see what can be found in the response.

The ID argument is that we are in a place that is fine-tuned not just for life, but for observing the universe. They could be right about that. Jelbert’s work is to show either that we are not or that this doesn’t entail any kind of theism. Does he have any other problems though independent of the argument?

To begin with, Jelbert says perhaps there are other beings out there or even hypothetical beings who could have better ways of observing the universe than we do due to having certain problems with their atmosphere. This is a possibility, but just saying it’s possible doesn’t really do much to show that Richards and Gonzalez do have a point that with the lifeforms that we do know about, that we are in a good place that does seem to be fit for discovery.

They also tell us that humans understood the world empirically because God made it easy for us to do so, but Jelbert says that wasn’t shown in any of His books or prophets apparently. I find this statement puzzling. No one in the time of the Bible was doubting that God existed. Everyone knew there were deities of some sort. The questions were who are these deities? What do they do? How do they affect the world? How are humans to interact with them?

To say that the Bible doesn’t tell us how to explore the world is like complaining about the writings of Stephen Hawking because they don’t tell us how to perform open heart surgery on the sick. Before we even get there, Jelbert says that empiricists have fought superstition and religious folly throughout the ages, sometimes at the cost of their lives. It would be nice to know who these martyrs for empiricism were.

It should also be pointed out that the Catholic Church has been heavily influenced by Aquinas and Aquinas was an empiricist. The medieval church was happily doing science for centuries before Galileo and Copernicus ever came along. One could point to Bruno, but Bruno was not executed for doing science, but for a number of heretical views he held otherwise. That doesn’t justify his death, but let’s make sure we don’t make him a martyr for science. He wasn’t.

Jelbert also asks if we are in a place for discovery, why is there no evidence for God? Unfortunately, this is only convincing if you think there is no evidence. For people who think there is plenty of evidence and Jelbert’s arguments don’t cut it, then this won’t work. Furthermore, if the argument that is being made works, that could count as evidence.

We should also point out it’s quite ridiculous to say no evidence anyway. Evidence can exist for a position even if that position is false. Theism is not false, but someone can give reasons for them that count as evidence.  One can use evil as evidence for atheism. I think atheism is false, but that does not mean there is no evidence.

Jelbert also says the reasoning to a greater intelligence is invalid because all intelligence we have witnessed is attached to a physical brain. I find this interesting because at the start, Jelbert pointed to beings he has no evidence exist to show that maybe they could make different discoveries due to a make-up we don’t understand and they’re not like us. Now he is arguing that all intelligence must be such and such a way because of, well, us.

Also, NDEs I think have shown a form of intelligence outside the material body. If this is so, then that means that the brain is not necessary for intelligence. Jelbert has just given us a brand of inductive reasoning that doesn’t work. It’s like the case of finding the first black swans. One could have thought all swans were white, but that got disproven. Jelbert can think all intelligence has to be connected to a physical brain, but it can’t be demonstrated and if he says there could be other beings at the start of a certain nature that is unknown, he should be open here.

Finally, Jelbert says at the end that even if we got a deity, we don’t know if it’s the one of Christianity or perhaps Odin. Sure. But you know what we do have? We have a deity. If we have that, then atheism is false. Atheists always like to argue against an argument for the existence of God saying it doesn’t show which God. Why should anyone think this is convincing? It’s like saying that the victim wasn’t murdered isn’t convincing until you can show who did it or how or why or anything like that. If we know someone was murdered, then that is enough.

We’ll see what happens when we return.

Book Plunge: Evidence Considered Chapter 9

What can we learn looking at the pale blue dot? Let’s plunge into the Deeper Waters and find out.

It’s been awhile since we last looked at the work of Glenton Jelbert. It hasn’t been because of lack of desire, but because of other reading requirements that I have had. Today, we return to look at a chapter on the pale blue dot.

Like all chapters, this one is a response chapter. The original writers are Jay W. Richards and Guillermo Gonzalez. Jelbert points out that both of them work for the Discovery Institute which we should all know is pretty much the thinktank for the Intelligent Design movement.

I will also state that I am not a promoter of the Intelligent Design movement. I prefer the traditional teleological argument of Aquinas that does not rely on scientific knowledge and I think the current ID makes the universe more of a machine which still gives us the problem of materialism. It was said long ago that he who marries the spirit of the age is destined to be a widow, and I really don’t want to build a worldview on modern science.

That said, there is some history. Richards and Gonzalez are certainly correct about the false narrative given in our schools today about science and Christianity in the so-called dark ages. Most people grow up hearing that Columbus sailed west to prove the Earth wasn’t flat, when this is entirely false as no serious thinker was suggesting that it was.

So also we are told that people would want the Earth to be at the center of the universe, but this wasn’t so. The center was not where God was after all. With this, I stand firmly in support of Richards and Gonzalez.

This then goes on to the idea that science has established our insignificance. We have moved from a place of honor to a place where we really don’t matter. We are just a pale blue dot in the universe. As you would expect, I do not find this convincing. C.S. Lewis said years ago there was a problem that any position would be argued against Christianity. If our planet is the only one with life, well that shows that life really doesn’t matter to the universe and there is no God. If there is life elsewhere out there, well that shows that life really isn’t that rare and unique so there is no need for God. This is a heads I win, tails you lose, approach and is based on an entirely subjective criteria.

Jelbert does say that the big challenge for religion is coming not from science but from history. While this will be looked at later in the third section, I find it quite amusing. The things liberal scholars even will grant today about the historical Jesus are things that would not even be thought about a century ago. We have more and more cemented information so much so that a minimal facts approach can be taken to the resurrection.

Jelbert in going further is absolutely right that how we feel about a proposition in science (Or any other field for that matter!) doesn’t matter. Reality doesn’t care how you feel. If Jelbert says that all that matters is the data, then I agree.

Jelbert says then that this is a slippery slope because it led to the establishment in science of our insignificance. Jelbert says he does not see how this is so, but it does not take much to see. It’s not Christians that demoted man. It’s man that demoted man. If there is nothing special about us, then let us eat, drink, and be merry for tomorrow we die. Many people are not persuaded after all by the facts of science so much as by the story of science. Few people will ever read the scientific journals, but many of them will go along with the story that is given. It’s the narrative today that matters.

Jelbert says the Catholic Church resisted heliocentrism for theological reasons. This isn’t accurate. Galileo was not the first to posit that the Earth was not the center of the universe. Several people had come beforehand and done so and they weren’t persecuted for it. So what was the big deal? Galileo was trying to teach theology and this without the necessary theological training.

There’s an irony that Jelbert thinks this case of resisting a claim for theological reasons should be ringing in the ears of those supporting ID. As I said, I do not support ID, but I think it would honestly be the opposite. Galileo was right and Galileo was the one challenging the reigning dogma of the day and insisting that he was right. That should be ringing in the ears of more of the scientific critics than anything else.

Jelbert also disputes that materialism does not enjoy a scientific pedigree. He rightly says that heliocentrism is independent of materialism, which is true, but I suspect Richards and Gonzalez have a lot more in mind than just that.  What is being spoken of lightly is the idea of the scientific revolution from then on and that supposedly materialism has been the great driver of it.

Jelbert also says what matters is not the historical success of an idea but what the evidence of it is. I contend that if you want to know if materialism is true or false, science is not the place to go to. It cannot answer those questions. The question is a philosophical one and not a scientific one.

Jelbert says we accept materialism because of its empirical success. I wonder what he would think about what Lewontin said:

Our willingness to accept scientific claims that are against common sense is the key to an understanding of the real struggle between science and the supernatural. We take the side of science in spite of the patent absurdity of some of its constructs, in spite of its failure to fulfill many of its extravagant promises of health and life, in spite of the tolerance of the scientific community for unsubstantiated just-so stories, because we have a prior commitment, a commitment to materialism. It is not that the methods and institutions of science somehow compel us to accept a material explanation of the phenomenal world, but, on the contrary, that we are forced by our a priori adherence to material causes to create an apparatus of investigation and a set of concepts that produce material explanations, no matter how counter-intuitive, no matter how mystifying to the uninitiated. Moreover, that materialism is absolute, for we cannot allow a Divine Foot in the door. The eminent Kant scholar Lewis Beck used to say that anyone who could believe in God could believe in anything. To appeal to an omnipotent deity is to allow that at any moment the regularities of nature may be ruptured, that miracles may happen.

The problem is that the philosophy does not dictate how the science is done. Christians have been doing the science the same way for centuries. In the lab, a Christian, an atheist, a Muslim, a Jew, a Wiccan, or whoever, does not follow a different set of rules for the science. It’s done the same way. Jelbert says the science cannot establish the case but then claims science is automatically an endeavor of materialism. I find this odd.

He concludes by saying that we have here no evidence of God. The problem is at the start he says that this was not meant to be. Saying the narrative is wrong does not mean God exists, but it should plant a seed of doubt. Why is it that materialists seem so eager to rewrite history? What else could they be wrong about?

In Christ,
Nick Peters