Richard Dawkins, the famous British atheist, famously asserts that since science works, it must be true and we must believe what it says. If Christianity clashes with science, so much the worse for Christianity. For this reason, some college students are persuaded to abandon their Christian faith once they conclude that it has been discredited by science.
The perception that science has discredited Christianity is based on two assumptions. First, the results of science are empirically verified and indubitable in contrast to the unverifiable claims of Christianity. Second, Christianity not only lacks explanatory power; it is in conflict with the empirical findings of science. For example, God becomes redundant once evolution explains the origins of species and inflationary cosmology explains the origin of the multiverse. We are reminded of the famous incident when Napoleon Bonaparte questioned Pierre Laplace why his large book on cosmology never mentioned the Creator, to which Laplace retorted, “I had no need of that hypothesis.”
Critical Integration From a Christian Perspective
Our approach to integrating science and Christian faith should be characterized by intellectual integrity and passion. This does not imply that non-Christians do not share these qualities. I am only pointing out that Christians ought to display these qualities as a distinctive of their faith. Arthur Holmes explains,
The Christian believes that in all that she does intellectually, socially or artistically, she is handling God’s creation and that is sacred. . . . The scholar’s love of truth becomes an expression of love of God, just as the citizen’s love of justice in society can be an expression of hunger for righteousness, and the artist’s love for the creative and the beautiful expresses love for the Creator”[Arthur Holmes, Idea of Christian College (Eerdmans, 1987), p. 48]
In Evidence Shows Sexual Orientation Can Change: Debunking the Myth of “Immutability,” I gave a report on academic studies over the last two decades based on four large data sets drawn from surveys about sexuality. These studies are both “population-based” (representative of the population as a whole) and “longitudinal” (meaning they survey the same individuals at intervals years apart, allowing us to measure change over time).
The truth is, “sexual orientation” is a multi-faceted concept, involving a combination of attractions, behaviors, and personal identity. These four studies all demonstrate that significant change in each of the elements of sexual orientation is possible. The percentage changing from homosexuality to heterosexuality ranged from 13% to 53% (while the percentage changing from heterosexuality to homosexuality ranged only from 1% to 12%). In one survey of “same-sex attracted respondents,” up to 38% of men and 53% of women “changed to heterosexuality” in only a six-year period.
Confirmation of this has come from a surprising source. Scholar Lisa Diamond (who herself identifies as a lesbian) has long studied and written about the “sexual fluidity” of women. In a 2016 article with her colleague Clifford Rosky, she declared, “Given the consistency of these findings, it is not scientifically accurate to describe same-sex sexual orientation as a uniformly immutable trait.”[Source: Peter Sprigg, Senior Fellow for Policy Studies at the Family Research Council] Continue reading “Evidence Shows Sexual Orientation can Change: Debunking the Myth of “Immutability””
A Review of John Horgan, The End Of Science: Facing the Limits of Knowledge in the Twilight of the Scientific Age (Basic Books, 1996, 2015)
My grandfather preached the good news of the Bible
My father preached the good news of Socialism
I preach the good news of Science
The above slogan once seemed eminently reasonable since science has delivered unparalleled knowledge and technology to create modern civilisation. However, in recent years there has been increasing suspicion that science may be serving its profound knowledge in a poisoned chalice. Science creates more problems than it solves – problems all too familiar in the form of environmental disasters and weapons of mass destruction.
Perhaps many scientists remain blissfully unaware, if not indifferent, to this deep unease. After all, the prevailing image of the scientist is someone dressed in white clinical apparel working quietly in sanitised labs, oblivious to the hassles and tensions of life outside. But, we wonder, how can the dull routines of the lab, such as cleaning test tubes and animal cages, sustain the motivation for scientific research in the face of increasing doubts and criticisms? John Horgan, a senior writer for Scientific American and author of the book The End of Science, exploits his literary expertise effectively to offer vivid introductions and personal insights into the aspirations, audacity and hubris of some of the major icons of the scientific pantheon: Richard Dawkins, Francis Crick, Murray Gell-Mann, Stephen J. Gould, Roger Penrose and Ilaya Prigogine. Continue reading “Facing Up to the End of Science – Science & Christianity: Part 4/6”
Science as Sacred Cow
Science is an amazingly successful discipline, but in recent times it has been distorted into ‘scientism’ which asserts that science is the ultimate discipline that is capable of describing all reality. Science has become the measure of all truth and the only reliable path to true knowledge about reality and the nature of things. For scientism, any truth claim must be analyzed and tested according to the ‘scientific method’ before it can be accepted. Conversely, anything that cannot be explained by science is not worth pursuing. In short, science has been elevated as a sacred cow for modern society.
However, scientism is subject to several criticisms. First, the claim of scientism is just a claim. It is a self-refuting claim as it is in principle not open to scientific verification. Second, scientism simply ignores the unresolved “hard problems” of knowledge such as the nature of consciousness, the origin of the universe and the fundamental laws of nature, the origin of life and the nature of consciousness which suggest there are limits to scientific explanation. Presumably, all reality does not include problems that seem intractable to scientific explanation. Continue reading “The Scope and Limits of Science: A Response to Scientism – Science & Christianity: Part 3/6”
Are the Genesis creation days 24 hours long or ages of time? How do we read the Book of Genesis in its literary context? Was Adam a historical figure? How do Christians who are committed to the historical reliability and infallible authority of Scripture answer these questions in the light of contemporary science?
Session 1/3 Dr Living Lee “A Theistic Approach to Geology, Evolution and Fossil Evidence”
Believers who insist on observing the dietary laws given by Moses in the Book of Leviticus recoil at the idea of eating pork since they regard the pig to be ritually unclean. Abstinence from pork becomes a paramount symbol of religious commitment as their strong and instinctive sense of revulsion is accepted as the “feeling of rightness” that confirms a trustworthy “doctrine felt as fact.” Their friends may be bewildered as they wonder whether such an ancient scruple could serve as a benchmark of spirituality in modern society. However, it is advisable for these friends to approach this matter gingerly as their casual remarks could become a cause of offence.
Limited Beginnings with Greek Science
Western science owes its origins to early Greek civilization. It was the Greek belief that nature is undergirded by a rational order (Logos) and is therefore inherently intelligible which laid the germinal seeds that led eventually to the development of modern science. As H.D.F. Kitto writes, “Here we meet a permanent feature of Greek thought: the universe, both the physical and the moral universe, must be not only rational, and therefore knowable, but also simple.” /1/ Hence, it is to the ancient Greeks that we owe the beginnings of mathematics, astronomy, physics and biology. Continue reading “Christianity and the Rise of Modern Science – Science and Christianity Part 2/6”
Society has changed. The public arena is no longer the exclusive male domain it once was. Women are now actively participating in all areas of life. Whether in politics, business or family life, men can no longer insist on perpetuating traditional roles or presume to enjoy the benefits long accorded to the privileged gender. But adjusting to new roles in modern society inevitably generates confusion and anxieties amongst men. In this article, I write to challenge my fellow men to address the present confusion and self-doubt confronting us, and to explore the need to define our sexuality, that is, our self-identity and our relationship to the other sex.
MYTH With the decline of Rome and the advent of the Dark Ages, geography as a science went into hibernation, from which the early Church did little to rouse it . . . Strict Biblical interpretations plus unbending patristic bigotry resulted in the theory of a flat earth with Jerusalem in its center, and the Garden of Eden somewhere up country, from which flowed the four Rivers of Paradise. —Boise Penrose, Travel and Discovery in the Renaissance (1955)
The authority of the Fathers, and the prevailing belief that the Scriptures contain the sum of all knowledge, discouraged any investigation of Nature . . . the question of the shape of the earth was finally settled by three sailors, Columbus, Da Gama, and above all, by Ferdinand Magellan.—John William Draper, History of the Conflict between Religion and Science (1874)
Did people in the Middle Ages think that the world was flat? Certainly the writers quoted above would make us think so. As the story goes, people living in the “Dark Ages” were so ignorant (or so deceived by Catholic priests) that they believed the earth was flat.