Category Archives: Creation

Is Intelligent Design Creationism? – #7 Post of 2010

Post Author: Bill Pratt

Many journalists confuse the Intelligent Design (ID) movement with young earth creationism.  Some of this confusion is nothing more than intellectual laziness, but some of it is caused by ID opponents repeating the assertion over and over again as a rhetorical strategy.

Here is an interview excerpt from Thomas Lessl, a professor at the University of Georgia and an expert on rhetoric (see the entire interview here):

One consistent pattern in the scientific mainstream’s response to ID has been to try to identify it with scientific creationism, to paint it with the same brush so to speak.  Such allegations are still frequently made – that ID is merely “creationism dressed up in a cheap tuxedo”.   This is what movement scholars call a strategy of “evasion”, an institutional effort to slow the momentum of a movement by pretending that it doesn’t exist – or in this case by pretending that it is made up of merely radical fundamentalists of no account.  This strategy is still being plied in the mass media, for public audiences that remain largely ignorant about the differences between these two movements.

Let’s look again at what the actual proponents of ID say about this issue.  Answering the question as to whether ID and creationism are the same, the Discovery Institute says:

No. The theory of intelligent design is simply an effort to empirically detect whether the “apparent design” in nature acknowledged by virtually all biologists is genuine design (the product of an intelligent cause) or is simply the product of an undirected process such as natural selection acting on random variations. Creationism typically starts with a religious text and tries to see how the findings of science can be reconciled to it. Intelligent design starts with the empirical evidence of nature and seeks to ascertain what inferences can be drawn from that evidence. Unlike creationism, the scientific theory of intelligent design does not claim that modern biology can identify whether the intelligent cause detected through science is supernatural.

Maybe you still aren’t convinced, though.  Well, let’s also look at what one of the largest young earth creationist organizations in the world says about whether ID is the same as creationism.  Below is an audio podcast from Ken Ham, the president of Answers in Genesis.

There you have it.  Creationists claim that ID is not creationism and ID proponents claim that ID is not creationism.  For anyone that has studied these two different movements, the differences are obvious.  The only reason why the two are confused is due to ignorance or a rhetorical strategy used to confuse the public and marginalize ID without having to confront its ideas.  I think it’s time for the rhetorical strategy to be put to rest – let’s focus on the actual arguments.

Does Genesis 2 Contradict Genesis 1?

Post Author: Bill Pratt

A common misunderstanding of the Book of Genesis is how chapters 1 and 2 are related.  Specifically, chapter 1 claims that land animals were created before Adam (see Gen. 1:24-26), but chapter 2 seems to claim that Adam was created before land animals (see Gen. 2:19).  Is it possible that these two creation accounts are contradictory?

The alleged contradiction is refuted when we look more closely at Gen. 2:19.  The NIV translates the verse, “Now the LORD God had formed out of the ground all the beasts of the field and all the birds of the air. He brought them to the man to see what he would name them; and whatever the man called each living creature, that was its name.”

Notice that the verse says that God had formed the animals, meaning that the animals were already formed before Adam.  So the contradiction evaporates.

Some translations (e.g., NAS), however, don’t translate the word had, but leave it out (either translation of the verse from Hebrew to English is permissible).  Does this make it a contradiction?

No, not really.  When we look at the focus of chapter 1, it seems to be on the order of creation, but the focus of the passages surrounding Gen. 2:19 is on the naming of animals and the creation of Eve.

According to Norman Geisler and Thomas Howe,

Genesis 1 gives the order of events; Genesis 2 provides more content about them. Genesis 2 does not contradict chapter 1, since it does not affirm exactly when God created the animals. He simply says He brought the animals (which He had previously created) to Adam so that he might name them. The focus in chapter 2 is on the naming of the animals, not on creating them. Genesis 1 provides the outline of events, and chapter 2 gives details. Taken together, the two chapters provide a harmonious and more complete picture of the creation events.

A footnote in The Apologetics Study Bible explains:

Chapter 2 is a second creation account only in the sense that it gives a more detailed accounting, not a contradictory one.  While chapter 1 provides a general description, chapter 2 is specific.  Twofold accounts were common in ancient theories of creation (e.g., the Babylonian story of Atrahasis).  The differences in the order of the creation events are due to the narratives’ respective purposes.  The first gives a loosely chronological account, gathering creation events into a discernible pattern to show the symmetry of creation’s purpose.  The second is topical, focusing on the sixth day by expanding on the creation and the relationship of the man and the woman.  Genesis 2 presupposes chapter 1 and does not duplicate all the creation events.

So Genesis 2 does not contradict Genesis 1 at all, once we see the different purposes for the two different creation narratives.  In fact, they are complementary to each other, with Genesis 2 filling in details from the creation account of Genesis 1.

Is Hawking’s Theory about the Creation of the Universe New?

Stephen Hawking NASA 50th (200804210002HQ)

Post Author: Bill Pratt

I was discussing Hawking’s recent book with a regular blog commenter who mentioned that Hawking’s ideas on the creation of the universe were new and that he hadn’t had time to look into them.  This got me thinking about whether Hawking really was on to some new formulation of physics that had never been published before.

It turns out the answer is “no,” according to physicist Stephen Barr.  In his article, “Much Ado About ‘Nothing’: Stephen Hawking and the Self-Creating Universe,” he traces the genesis of Hawking’s ideas:

The idea that Hawking is now touting is not new—in fact, within the fast-moving world of modern physics it is fairly old. My first introduction to it was reading a very elegant theoretical paper entitled “Creation of Universes from Nothing,” written in 1982 by the noted cosmologist Alexander Vilenkin, who argued that our universe might have arisen by a “quantum fluctuation.”

This idea is sometimes referred to as the quantum creation of the universe. There are different variants, but the basic idea is well-known among particle physicists and cosmologists.

Barr then proceeds to describe the nature of this theory:

Right up front, it must be noted that this idea is extremely speculative, has not yet been formulated in a mathematically rigorous way, and is unable at this point to make any testable predictions. Indeed, it is very hard to imagine how it could ever be tested. It would be more accurate to call these “scenarios” than theories.

Having said this, though, Barr warns readers not to blindly dismiss the idea of quantum creation.  He explains that it is based on applying quantum mechanics to entire universes.  Although quantum mechanics is well understood at a sub-atomic level, Hawking and others are speculating what quantum mechanics might look like at the level of entire universes.

After expanding upon the theory of quantum creation, Barr ultimately comes to this point:

Perhaps my explanations are not really necessary. Even the most casual readers recognize that the cosmological theories put forward by Hawking do not bear upon larger questions that motivate classical views of creation out of nothing. Non-scientists are quick to ask the obvious questions. Why a system obeying quantum mechanics, M-theory, superstring theory, or whatever laws of physics that make scientific speculations possible in the first place? Why not no system at all, with no laws at all, no anything, just blank non-being?

Let’s put Hawking’s theories in perspective.  What exactly can these theories tell us?

Physics scenarios and theories are merely mathematical stories. They may be fictional or describe some reality. And just as the words of a book by themselves can’t tell you whether it’s fact or fiction—let alone have the power to make the world they describe real—so with the equations of a physics scenario. As Hawking once understood, equations may turn out to be an accurate description of some reality, but cannot not confer reality on the things they describe.

Finally, Barr reminds us:

There are two answers to the question: “Why does anything exist rather than nothing at all?” The atheist answers, “There is no explanation.” The theist replies, God. An intelligent case can be made for either answer. But to say that the laws of physics alone answer it is the purest nonsense—as Hawking himself once realized.

Why is Stephen Hawking Wrong about God?

Post Author: Bill Pratt

In Stephen Hawking’s latest book, The Grand Design (I haven’t read it yet, but I have read Hawking’s introduction and pre-release interviews), he offers explanations as to why our universe exists and why there is such incredible fine tuning in our universe to support advanced life on earth.  His answer seems to be that the laws of physics are the explanation.  There is no need for God.

Enter Professor John Lennox.  He wrote an excellent piece recently dealing with Hawking’s claims head on.  Lennox begins:

According to Hawking, the laws of physics, not the will of God, provide the real explanation as to how life on Earth came into being. The Big Bang, he argues, was the inevitable consequence of these laws ‘because there is a law such as gravity, the universe can and will create itself from nothing.’

Unfortunately, while Hawking’s argument is being hailed as controversial and ground-breaking, it is hardly new.

For years, other scientists have made similar claims, maintaining that the awesome, sophisticated creativity of the world around us can be interpreted solely by reference to physical laws such as gravity.

It is a simplistic approach, yet in our secular age it is one that seems to have resonance with a sceptical public.

But, as both a scientist and a Christian, I would say that Hawking’s claim is misguided. He asks us to choose between God and the laws of physics, as if they were necessarily in mutual conflict.

But contrary to what Hawking claims, physical laws can never provide a complete explanation of the universe. Laws themselves do not create anything, they are merely a description of what happens under certain conditions.

Lennox then goes on to further explain the mistake that Hawking is making:

What Hawking appears to have done is to confuse law with agency. His call on us to choose between God and physics is a bit like someone demanding that we choose between aeronautical engineer Sir Frank Whittle and the laws of physics to explain the jet engine.

That is a confusion of category. The laws of physics can explain how the jet engine works, but someone had to build the thing, put in the fuel and start it up. The jet could not have been created without the laws of physics on their own  –  but the task of development and creation needed the genius of Whittle as its agent.

Similarly, the laws of physics could never have actually built the universe. Some agency must have been involved.

To use a simple analogy, Isaac Newton’s laws of motion in themselves never sent a snooker ball racing across the green baize. That can only be done by people using a snooker cue and the actions of their own arms.

The rest of Lennox’s article takes on other aspects of Hawking’s arguments and is well worth reading.

*Another response: Alister McGrath has also written a brilliant article addressing Hawking’s book.

Could Aliens Be Non-Carbon Based?

Animation of the structure of a section of DNA...

Post Author: Bill Pratt

The scientists at Reasons to Believe have always argued that finding advanced life on other planets is extremely improbable, considering the hundreds of conditions that must be simultaneously met for a planet to support advanced life.  Earth is quite unique in this regard.

When I’ve mentioned this to friends and family, they sometimes express skepticism and claim that maybe there are life forms that could exist with different chemistry than the carbon-based life on earth.

In an article published last year, Dr. Fazale Rana argued that non-carbon based life forms are just not feasible.  Rana explains:

Of the 112 known chemical elements, only carbon possesses sufficiently complex chemical behavior to sustain living systems.  Carbon readily assembles into stable molecules comprised of individual and fused rings and linear and branched chains. It forms single, double, and triple bonds. Carbon also strongly bonds with itself as well as with oxygen, nitrogen, sulfur, and hydrogen.

What about silicon?  This is the most common idea I hear.  Rana  replies:

Silicon belongs to the same chemical group as carbon and should display similar chemical properties, prompting some astrobiologists to propose that life could be based on this element. But while silicon does form rings and chains, these structures lack the stability and the range of complexity found in carbon-based compounds. Silicon-silicon bonds are much weaker than the corresponding carbon-carbon bonds, and unlike carbon-carbon bonds, they are susceptible to oxidation.

Silicon won’t work.  Then what about arsenic or phosphorus?  Rana explains:

Though arsenic and phosphorus share some chemical properties, the two elements display significantly different chemistries as well. Phosphorus is a nonmetal. Arsenic is a metalloid.  Phosphorus reacts with oxygen to form chemical compounds called phosphates. These groups take part in the linkages that constitute the backbone of the DNA molecule by reacting with the sugar, deoxyribose. The sugar-phosphate linkages are described as phosphate esters. Arsenic will also form a compound called arsenate by reacting with oxygen. Arsenates and phosphates display some chemical similarities, but esters formed with arsenates are unstable. They could never be used to construct the backbone of DNA––considered indispensable for life––or another similar compound.

The bottom line is that based on all the known chemical elements, scientists are fairly confident that advanced alien life would have to be carbon-based, which places severe limitations on the kinds of environments that our E.T. friends could live in.  Don’t hold your breath for an alien visitation any time soon.

Update on Well-Known Young Earth Creationist – Post #10 of 2009

Post Author: Bill Pratt

GeoChristian posted an update on Kent Hovind (Dr. Dino), a well-known young earth creationist who is serving jail time for tax evasion.  I once saw Hovind on the John Ankerberg Show and thought he was extremely rude to Hugh Ross, whom he was debating.  If you are interested in Hovind and what he teaches, don’t be.  His credibility as a leader and teacher are gone.  I will pray for him as a person whom God loves, but I quit listening to his arguments a long time ago.

What Do God and Science Have to Do with Each Other?

Post Author: Bill Pratt

Ever since I became an evangelical believer in Christ, about 12 years ago, I have noticed that there is uneasiness among my evangelical brothers and sisters with certain fields of science.  This uneasiness, I quickly learned, has much to do with the age of the universe and the origins of mankind.  There are other areas, as well, but those are the two primary areas of dispute.

Because of the perceived hostility of science toward basic beliefs of Christianity, some evangelicals have forsaken science altogether.  So what I want to address today is what science and God have to do with each other.

Christians have long recognized that there are two ways that God communicates with mankind: special revelation and general revelation.

Special revelation is what is communicated about God through the incarnation of Christ and the Bible.

General revelation is what is communicated about God through the natural world, including physical nature, human nature, and human history.

Science offers a method for observing and then explaining facts about the natural world, so science is the study of God’s general revelation.  Christians that forsake science are, in effect, dismissing God’s general revelation.

Why?  Because they feel that the findings of science contradict the teachings of Scripture (special revelation).

But the answer is not to throw out one of God’s revelations.  In cases where general and special revelation overlap, we must examine our fallible interpretation of Scripture and compare it to our fallible interpretation of scientific findings.

You see, the Bible is infallible, but our interpretation of it is not.  Likewise, God’s revelation about himself in nature is infallible and will never contradict his revelation in Scripture.  But our interpretation of general revelation is not infallible.

What do we do when our fallible interpretation of science conflicts with our fallible interpretation of the Bible?  We seek the interpretation that seems more certain and we go with that.  If the special revelation interpretation seems more certain than the general revelation interpretation, then we go with special revelation.  If the general revelation interpretation seems more certain than the special revelation interpretation, then we go with general revelation.  We can’t just assume one is always right and the other always wrong.  That will lead to error.

Notice that this method of seeking the right interpretation requires the Christian to study diligently the Scriptures and the findings of science.  We cannot just study the Bible, but we must also dig into science if we want any hope of finding the answers to these tough questions where science and the Bible seem to conflict.

Fortunately, these perceived areas of conflict are few, and usually do not have to do with essential doctrines of Christianity.  However, they are still important and we owe it to God to honestly and earnestly seek the answers.

Why Do Scientists Believe the Universe is Almost 14 Billion Years Old? Part 2

Post Author: Bill Pratt

Continuing from the first post on this topic, we will look at two more methods that physicists and astronomers use to determine the age of the universe.  Again, this information has been gathered from Hugh Ross’ A Matter of Days.

The third method physicists use to calculate the age of the universe is to measure the age of stars throughout the universe.  Stars are simple objects, composed of 100% gas, that burn through the process of nuclear fusion, which, according to Ross, is very well understood and experimentally verified.

Because the process of stellar burning is so well understood, the physicist or astronomer can determine the age of a star if he knows the mass, color, and brightness of the star (all characteristics that can be measured from earth).  From this data, the astronomer can know how long the star has been burning, which places a boundary on how old the universe must be (it can’t be any younger than the oldest star).

The fourth method physicists use to calculate the age of the universe is to measure the relative quantities of radioactive isotopes in the universe.  Radioactive isotopes are only produced by supernovae, which are supergiant stars in their last stage of burning.

It turns out that radioactive isotopes decay at rates (half-lives) that are well understood.  Uranium and thorium, for example, have half-lives of billions of years.  Since we still find uranium and thorium in the universe, we know that the universe cannot be so old that these isotopes had completely decayed out of existence.  That sets an upper limit of a few hundred billion years.

On the other hand, those isotopes with half-lives of millions of  years or less (e.g., plutonium, neptunium, technetium) cannot be found on the earth, so we know that at least a billion years have gone by for them to have disappeared.  Since astronomers know how much of these isotopes were produced by ancient supernovae, and they know the decay half-lives, by measuring the amounts of these isotopes in existence today, they can calculate how much time has passed since the first supernovae produced the first isotopes.  Obviously the universe must be older than this.

Summary and Conclusion

I hope you were able to follow, at least at a basic level, these four methods.  Ross claims that there are many other independent methods that have been used to calculate the age of the universe, but that these four are the most simple for lay people to understand.  What strikes me about these methods is that they rely on different and independent measurement techniques, but they all arrive at the same answer for the age of the universe – around 13.7 billion years.

It’s easy to attack one measurement technique as being inaccurate, but when four independent methods give you the same answer, you need to pay attention.  And remember, it’s actually more than 4 techniques.  The laws of physics used to date the universe are very well understood and experimentally verified to a great degree of precision.  To dismiss all of these independent measurements as erroneous betrays a lack of understanding of physics and mathematics.

If you find yourself still questioning these findings, ask yourself why.  The age of the universe does not at all undermine Scripture.  Whether the universe is 13.7 billion years old or 6,000 years old has no bearing on the truths taught in the Bible.  As Christians, we are to seek out the truth, no matter what it may be.  The true findings of science will never the contradict the Word of God, so engage with science and enjoy the discoveries that lie ahead of us.  We have nothing to fear!!

Why Do Scientists Believe the Universe is Almost 14 Billion Years Old? Part 1

Post Author: Bill Pratt

Some in the evangelical community dismiss the science that shows the universe is old (almost 14 billion years), and I think partly because they never considered the reasons why scientists make this claim.

I am not a physicist or an astronomer, but I am an electrical engineer, so I had to take physics classes in college and gain an understanding of physics in order to practice electrical engineering.  I am going to present some reasons the universe is old, but I cannot get into the details of it.  These reasons are taken from Hugh Ross’ book, A Matter of Days.  I am hoping that this post, and the next, will spur some of you to do more research on the topic.

The first method physicists use to calculate the age of the universe is to measure the expansion rate of the universe.  The universe is growing larger (like a balloon expanding by someone blowing into it), and if we can measure at what rate it is growing, we can calculate how long ago the universe came into existence.  We can mathematically reverse the expansion until the universe reverts back to a singularity, a point so small the human eye cannot detect it.  This is the beginning of the universe.

The way the expansion is calculated is by measuring the distance from other galaxies to us, and observing how fast these other galaxies are moving away from us.  If we know the distances and velocities of enough galaxies, we can calculate the expansion rate of the universe, and thus the age of the universe.

The second method physicists use to calculate the age of the universe is to measure the cosmic background radiation temperature.  When the universe came into existence, it generated a lot of heat!  Ever since that creation event, the universe has been cooling down as it ages.

When we measure the cosmic background radiation (“take the temperature” of the universe), the readings indicate that the temperatures all around us are about -455 deg F (only 2.725 deg C above absolute zero) and vary little – less than 1 part in 10,000.  Given the geometry of the universe and these temperature readings, physicists can calculate how long the universe has been cooling, and thus the age of the universe.

In the next post, we will look at two more methods for determining the age of the universe.  I hope you’ll stick around to learn about them.