Tag Archives: William Dembski

Is There Any Scientific Controversy Over Darwinian Evolution? Part 1

Post Author: Bill Pratt

I am told again and again by blog commenters that there is absolutely no controversy over any aspects of Darwinian evolution among those who study biology in the scientific community.  Here is a typical quote from a recent commenter, who was speaking about the pro-intelligent design Discovery Institute’s advocacy of teaching the controversy over certain aspects of evolution:

There is no scientific controversy. None. Not one bit. At all. This is purely a religiously motivated, and intentionally manufactured one, to appear as a scientific controversy. But appearances can be deceiving, especially when it is done intentionally to try to create controversy where none exists in scientific terms, one that does not match up to the evidence science has revealed from the reality we share.

But this is simply not true.  There is plenty of controversy in the world of evolutionary biology.  You just have to read.

I thought it would be helpful to point out just one prominent biologist’s disagreement with the standard evolutionary account.  His name is James Shapiro and he is a molecular biologist at the University of Chicago.  A pro-ID scholar, William Dembski, wrote a review of Shapiro’s latest book, Evolution: A View from the 21st Century, where he carefully describes Shapiro’s disagreement with the standard account.

Dembski starts by quoting evolutionary geneticist Jerry Coyne, who gives a succinct definition of evolution:

There is only one going theory of evolution, and it is this: organisms evolved gradually over time and split into different species, and the main engine of evolutionary change was natural selection.  Sure, some details of these processes are unsettled, but there is no argument among biologists about the main claims . . .  While mutations occur by chance, natural selection, which builds complex bodies by saving the most adaptive mutations, emphatically does not.  Like all species, man is a product of both chance and lawfulness.

Dembski continues:

Coyne here depicts the form of Darwinism that currently reigns, what is called the neo-Darwinian synthesis, which combines classical Darwinism (which holds to universal common ancestry, evolutionary gradualism, and natural selection) with modern genetic theory (which locates the source of heritable variation in genetic mutations, i.e., writing errors in DNA).

So, if this is the standard view of evolution, and there is no controversy over it, then we should expect Shapiro to agree with his colleague, right?  Wrong.  According to Dembski,

Of all these elements, Shapiro only subscribes to one, namely, universal common ancestry, or common descent, the claim that all organisms trace their lineage to a common ancestor (thus making all organisms alive today cousins). On every other point, Shapiro demurs.

Read that again.  Shapiro only agrees with common descent and disagrees with the rest of Coyne’s description of evolution.

Thus, when it comes to the claim that evolution proceeds gradually, Shapiro writes (p. 89): “Do the sequences of contemporary genomes fit the predictions of change by ‘numerous, successive slight variations,’ as Darwin stated, or do they contain evidence of other, more abrupt processes…? The data are overwhelmingly in favor of the saltationist school that postulated major genomic changes at key moments in evolution.”

If Shapiro simply left matters there, however, he might align himself with proponents of punctuated equilibrium who, keeping faith as much as possible with neo-Darwinism, see the principal source of biological variation in genetic copying errors, otherwise known as “mutations.”  But Shapiro rejects  this view as well.  For him, variation, which is always the creative potential of any evolutionary theory (no variation, no evolution), is not a random affair at all.  Rather, organisms intelligently control their variation and thereby facilitate the evolutionary process.

Shapiro writes (143): “Living cells and organisms are cognitive (sentient) entities that act and interact purposefully to ensure survival, growth, and proliferation. They possess corresponding sensory, communication, information-processing, and decision-making capabilities.  Cells are built to evolve; they have the ability to alter their hereditary characteristics rapidly through well-described natural genetic engineering and epigenetic processes as well as cell mergers.”

Dembski then concisely summarizes Shapiro’s view of evolution:

Organisms behave purposefully.  They evolve themselves.  They do this by intentionally modifying their own DNA.  Within neo-Darwinism, DNA is a read-only memory subject to occasional copying errors.  For Shapiro, DNA is a read-write memory, with the organism itself deciding when and where to modify its DNA.

Enough said, I think.  Shapiro differs dramatically from evolutionary orthodoxy.  He is representative of the active debate that is occurring among scientists who study evolution.  Why should these differing views not be openly discussed?  Why am I told that there is no controversy when there clearly is?  Let’s just admit that there are scientific debates within the evolutionary community, instead of pretending they don’t exist.

Off to the National Conference on Christian Apologetics

Post Author: Bill Pratt

Today Darrell and I are off to the National Conference on Christian Apologetics, sponsored by Southern Evangelical Seminary.  I’ve been to the conference many times over the past decade and have watched it grow from less than a thousand in attendance to over four thousand.

Some of the speakers that will be there this year are Chuck Colson, Josh McDowell, Gary Habermas, Erwin Lutzer, Marvin Olasky, William Dembski, and Anthony Bradley – an impressive lineup, as usual.

If you live anywhere near Charlotte, NC, you ought to consider coming either Friday or Saturday.  Friday features smaller seminars and workshops, whereas Saturday is when the plenary sessions are held.

Every year I learn a tremendous amount and come away inspired, so I’m sure the conference will generate lots of ideas for new blog posts in the coming weeks!

Darrell and I will take a break from the blog for a few days while we attend, but we’ll be back next week.

God bless and thank you for reading Tough Questions Answered!

Does the Size of the Cosmos Render Man Insignificant?

Post Author: Bill Pratt

That is the popular view among materialists (those who deny the existence of anything but the material world).  They beg us look at the sheer immensity of the universe and then look at the tininess of the human race in contrast.  The idea that man is special, that man holds a privileged seat in the cosmos is simply ridiculous, they claim.

The arch-materialist Carl Sagan (as quoted from The End of Christianity: Finding a Good God in an Evil World by William Dembski) had these thoughts on the matter:

Because of the reflection of sunlight . . . the earth seems to be sitting in a beam of light, as if there were some special significance to this small world.  But it’s just an accident of geometry and optics. . . . Our posturings, our imagined self-importance, the delusion that we have some privileged position in the Universe, are challenged by this point of pale light.  Our planet is a lonely speck in the great enveloping cosmic dark.

Does the size of the universe relative to man render him insignificant?  Maybe if you’re a materialist, but not if you’re a Christian.  Scripture declares that God has created man in his image, that man indeed has a special seat of honor in the universe.  Theologically, Christians recognize that the materialist argument fails.  Scientifically, works like The Privileged Planet: How Our Place in the Cosmos Is Designed for Discovery demonstrate that the earth is unique in its ability to support advanced life and to enable scientific discovery.

As Dembski points out, G. K. Chesterton wrote one of the most memorable responses to the materialist claim of man’s insignificance in his classic work Orthodoxy.  Here is Chesterton speaking of the materialist Herbert Spencer:

He popularized this contemptible notion that the size of the solar system ought to over-awe the spiritual dogma of man. Why should a man surrender his dignity to the solar system any more than to a whale? If mere size proves that man is not the image of God, then a whale may be the image of God. . . . It is quite futile to argue that man is small compared to the cosmos; for man was always small compared to the nearest tree.

What the size of the universe tells us is how awesome God is, not how insignificant man is, for man has always been spatially smaller than what surrounds him (e.g., whales and trees).  As Psalm 19 says, “The heavens declare the glory of God; the skies proclaim the work of his hands.  Day after day they pour forth speech; night after night they display knowledge.”

Why Does a Good Creature Choose Evil?

Post Author: Bill Pratt

Since the Fall, we know why people choose evil – we are all born with original sin that saturates our soul.  The Fall, however, does not explain why Adam and Eve, or even Satan, used their free will to choose evil, to reject God.

This question may never be answered this side of heaven with any certainty, but William Dembski offers some interesting thoughts about the subject in his latest book, The End of Christianity: Finding a Good God in an Evil World.  Here is Dembski’s stab at this persistent mystery:

Perhaps the best we can do is offer a psychological explanation: Precisely because a created will belongs to a creature, that creature, if sufficiently reflective, can reflect on its creaturehood and realize that it is not God.  Creaturehood implies constraints to which the Creator is not subject.  This may seem unfair (certainly it is not egalitarian).  The question then naturally arises, Has God the Creator denied to the creature some freedom that might benefit it?  Adam and Eve thought the answer to this question was yes (God, it seemed, had denied them the freedom to know good and evil).

As soon as the creature answers yes to this question, its will turns against God.  Once that happens, the will becomes evil.  Whereas previously evil was merely a possibility, now it has become a reality.  In short, the problem of evil starts when creatures think God is evil for “cramping their style.”  The impulse of our modern secular culture to cast off restraint wherever possible finds its root here.

Interesting thoughts.  The creature, in effect, thinks that God is holding out on him, that what God has offered is not as good as what it should be.  Out of humanity, only the man Jesus was ever content with what God gave him, which is why he is the model we are all to emulate.