The opinion has been spreading that in the epoch of space flight we know so much of nature that we don’t need to believe in God anymore. This opinion is completely mistaken. I can’t understand the scientist who won’t admit a Higher Reason in his entire belief system, just as I couldn’t understand a theologian who denied the progress of science. All truths come from God.
Richard Feynman, "Adapted Caltech 1974 Commencement Address", Surely You're Joking Mr. Feynman (1985), p. 341.
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The idea is to try to give all the information to help others to judge the value of your contribution; not just the information that leads to judgment in one particular direction or another.
Luna: But Miles, don’t you see, meaningful relationships between men and women don’t last. That was proven by science. You see, there’s a chemical in our bodies that makes it so that we all get on each other’s nerves sooner or later. Miles: That’s science. I don’t believe in science. Science is an intellectual dead end. You know, it’s a lot of little guys in tweed suits and cutting up frogs on foundation grants, and… Luna: Oh, I see. You don’t believe in science, and you also don’t believe that political systems work, and you don’t believe in God, huh? Miles: Right. Luna: So, then, what do you believe in? Miles: Sex and death. Two things that come once in my lifetime. But at least after death you’re not nauseous.
Lewis continues his train of thought from “Men Without Chests”, criticizing the project of subjectivizing value. Lewis thinks the stakes are as grave as they can be: “the destruction of the society which accepts it”. But immediately, Lewis notes, such grave consequences do not make it false. And besides, there are “theoretical difficulties” as well. Those who advocate the subjectification of value, in this case the pseudonymous Gaius and Titius, presume some greater end even as they undercut traditional values. “In actual fact Gaius and Titius will be found to hold, with complete uncritical dogmatism, the whole system of values which happened to be in vogue among moderately educated young men of the professional classes during the period between the two wars. Their scepticism about values is on the surface: it is for use on other people’s values; about the values current in their own set they are not nearly sceptical enough.” But if Gaius and Titius have some ultimate ground for value in mind, which cannot be so debunked, what might that be? Lewis considers whether “instinct” can ground human value, but notes that instinct is itself contradictory and cannot warrant the leap from is to ought. One will be inexorably forced back to some objective law that presents itself to our conscience as self-evident and obligatory. “This thing which I have called for convenience the Tao, and which others may call Natural Law or Traditional Morality or the First Principles of Practical Reason or the First Platitudes, is not one among a series of possible systems of value. It is the sole source of all value judgements.” ~ Afterall
There is neither need nor excuse for postulation of non-material intervention in the origin of life, the rise of man, or any other part of the long history of the material cosmos. Yet the origin of that cosmos and the causal principles of its history remain unexplained and inaccessible to science. Here is hidden the First Cause sought by theology and philosophy. The First Cause is not known and I suspect it will never be known to living man. We may, if we are so inclined, worship it in our own ways, but we certainly do not comprehend it.
For the scientist who has lived by his faith in the power of reason, the story ends like a bad dream. He has scaled the mountains of ignorance; he is about to conquer the highest peak; as he pulls himself over the final rock, he is greeted by a band of theologians who have been sitting there for centuries.
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The Levant has been something of a mass producer of consequential events nobody saw coming. Who predicted the rise of Christianity as a dominant religion in the Mediterranean basin, and later in the Western world? The Roman chroniclers of that period did not even take note of the new religion — historians of Christianity are baffled by the absence of contemporary mentions. Apparently, few of the big guns took the ideas of a seemingly heretical Jew seriously enough to think that he would leave traces for posterity. We only have a single contemporary reference to Jesus of Nazareth — in The Jewish Wars of Josephus — which itself may have been added later by a devout copyist. How about the competing religion that emerged seven centuries later; who forecast that a collection of horsemen would spread their empire and Islamic law from the Indian subcontinent to Spain in just a few years? Even more than the rise of Christianity, it was the spread of Islam (the third edition, so to speak) that carried full unpredictability; many historians looking at the record have been taken aback by the swiftness of the change. Gorges Duby, for one, expressed his amazement about how quickly close to ten centuries of Levantine Hellenism were blotted out "with a strike of a sword." A later holder of the same history chair at the Collège de France, Paul Veyne, aptly talked about religions spreading "like bestsellers" — a comparison that indicates unpredictability. These kinds of discontinuities in the chronology of events did not make the historian's profession too easy: the studios examination of the past in the greatest of detail does not teach you much about the mind of History; it only gives you the illusion of understanding it.
Alister E. McGrath (Westminster John Knox Press: March 2008), 288 pages.
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Are there viable pathways from nature to God? Natural theology is making a comeback, stimulated as much by scientific advance as by theological and philosophical reflection. There is a growing realization that the sciences raise questions that transcend their capacity to answer them — above all, the question of the existence of God. So how can Christian theology relate to these new developments? In this landmark work, based on his 2009 Gifford lectures, Alister McGrath examines the apparent “fine-tuning” of the universe and its significance for natural theology. Exploring a wide range of physical and biological phenomena and drawing on the latest research in biochemistry and evolutionary biology, McGrath outlines our new understanding of the natural world and discusses its implications for traditional debates about the existence of God. The celebrated Gifford Lectures have long been recognized as making landmark contributions to the discussion of natural theology. A Fine-Tuned Universe will contribute significantly to that discussion by developing a rich Trinitarian approach to natural theology that allows deep engagement with the intellectual and moral complexities of the natural world. It will be essential reading to those looking for a rigorous engagement between science and the Christian faith. ~ Product Description
In Defence of the Imagination (Harvard University Press: 1982), pp. 2-4.
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More disturbing than this wilful and self-indulgent use of language was the dismissal of the author as the creator of the work and the denial of objective status to the text. The author gave place to the reader, on the ground that the text has no existence as 'an object exterior to the psyche and history of the man who interprets it'. Since the reader may be any and every reader from now to the end of time, texts were to be regarded as susceptible of an infinite number of meanings, and, since no criteria were proposed by which any meaning could be rejected or accepted, were in fact meaningless. The critic, therefore, regarding it as impossible to fulfill what has always been regarded as his prime duty — to illuminate the author's meaning, now declared to be totally irrecoverable — created meanings within the void (le vide) of the text, or, to put it another way, imported meanings into a text that had no determinate meaning of its own.
Ernest Sosa (Oxford University Press: February 2009), 240 pages.
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Reflective Knowledge argues for a reflective virtue epistemology based on a kind of virtuous circularity that may be found explicitly or just below the surface in the epistemological writings of Descartes, Moore, and now Davidson, who on Sosa's reading also relies crucially on an assumption of virtuous circularity. Along the way various lines of objection are explored. In Part One Sosa considers historical alternatives to the view developed in Part II. He begins with G.E. Moore's legendary proof, and the epistemology that lies behind it. That leads to classical foundationalism, a more general position encompassing the indirect realism advocated by Moore. Next he turns to the quietist naturalism found in David Hume, Ludwig Wittgenstein, and P.F. Strawson. After that comes Thomas Reid's commonsense alternative. A quite different option is the subtle and complex epistemology developed by Wilfrid Sellars over the course of a long career. Finally, Part I concludes with a study of Donald Davidson's distinctive form of epistemology naturalized (as Sosa argues). The second part of the book presents an alternative beyond the historical positions of Part I, one that defends a virtue epistemology combined with epistemic circularity. This alternative retains elements of the earlier approaches, while discarding what was found wanting in them.
John Greco (Cambridge University Press: April 2010), 216 pages.
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When we affirm (or deny) that someone knows something, we are making a value judgment of sorts — we are claiming that there is something superior (or inferior) about that person's opinion, or their evidence, or perhaps about them. A central task of the theory of knowledge is to investigate the sort of evaluation at issue. This is the first book to make 'epistemic normativity,' or the normative dimension of knowledge and knowledge ascriptions, its central focus. John Greco argues that knowledge is a kind of achievement, as opposed to mere lucky success. This locates knowledge within a broader, familiar normative domain. By reflecting on our thinking and practices in this domain, it is argued, we gain insight into what knowledge is and what kind of value it has for us.
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As always with Chesterton, there is in this analysis something (as he said of Blake) "very plain and emphatic." He sees in Christianity a rare blending of philosophy and mythology, or reason and story, which satisfies both the mind and the heart. On both levels it rings true. As he puts it, "in answer to the historical query of why it was accepted, and is accepted, I answer for millions of others in my reply; because it fits the lock; because it is like life." Here, as so often in Chesterton, we sense a lived, awakened faith. All that he writes derives from a keen intellect guided by the heart's own knowledge. ~ Doug Thorpe
William A. Dembski, ed. (InterVarsity Press: 1998)
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Nineteen experts trained in mathematics, mechanical engineering, philosophy, astrophysics, ecology, evolutionary biology, and other disciplines challenge the reigning ideology of materialistic naturalism on both scientific and philosophical grounds, as they press their case for a radical thinking of established evolutionary assumptions. ~ Synopsis
Ernst Mayr (Basic Books: Oct. 15, 2002), 336 pages.
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At age 97, Ernst Mayr is one of the most influential scientists of the 20th century, and here he delivers yet another valuable addition to the field of evolutionary theory. Mayr, who was also a curator at the American Museum of Natural History for two decades, guides lay readers through evolutionary thought from the book of Genesis and creationist theory through Darwin's theories and "soft" evolution and on to more contemporary, inclusive concepts. He takes readers on a whirlwind voyage from the scala naturae (the Great Chain of Being, in which everything in the world was accorded a position in a developmental hierarchy) to Mayr's own work, which builds on Darwinian theory and environmental factors. No one but Mayr could explain evolution so well, and though the text is peppered with many scientific terms, overall the author is triumphant in his goal to teach "first and foremost... biologist or not, [anyone] who simply wants to know more about evolution." While many authors suggest their tomes are the authoritative source, Mayr remains humble, reminding readers that "many details remain controversial." And the combination of his expertise, his elegant prose and the sheer pleasure of so many enthralling facts (the 145-million-year-old Archaeopteryx is a near perfect link between reptiles and birds, for example) means that studying the fossil record has rarely been so absorbing. Appendixes answer FAQs and respond to various objections to evolutionary theory, while a glossary offers entries from acoelomate to zygote. ~ Publishers Weekly
William A. Dembski (InterVarsity Press : October 1, 1999)
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God does not play dice with the universe. He plays Scrabble." Part One gives an introduction to design and shows how modernity — science in the last two centuries — has undermined our intuition of this truth. The second and central part of the book examines "the philosophical and scientific basis for intelligent design." The final part shows how "science and theology relate coherently and how intelligent design establishes the crucial link between the two." This suggests that Dembski is not simply rejecting Darwin and naturalism on fundamentalist or biblical grounds. While grounded in faith, he wishes to show how "God's design is accessible to scientific inquiry."
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In a penetrating account of features of the natural world that mutation and natural selection are simply inadequate to explain. From biochemistry to the fossil record, Denton systematically demolishes the "fact" of evolution as a sufficient explanation for the world as it is. Denton doesn't deny that evolution occurs; he is, for example, sanguine about the "horse series." He claims, however, that evolution, taken as mutation and natural selection, is no more than a partial answer. His his explication and analysis of the avian respiratory system is as convincing as anything in Mike Behe's book. Some have tried to explain away problems in evolution as owing to the paucity of human imagination, but Denton doesn't merely ask, "How could this have evolved?" e.g., the feather, avian respiration, etc. He argues positively that certain features cannot have evolved, that intermediate forms are not just difficult to imagine, they are impossible.
Phillip E. Johnson and Denis O. Lamoureux, et al. (Regent: September 1, 1999)
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In this provocative book, evolutionist Denis O. Lamoureux — a charismatic evangelical Christian who holds PhD degrees in both theology and biology — challenges some of Johnson's ideas about how Christians ought to respond to theories of biological evolution. Johnson, in turn, responds to his criticisms. The debate is assessed by several scientists, including well known contributors to the origins debate: Michael Behe, Michael Denton and Howard Van Till. Rikki E. Watts and Loren Wilkinson conclude the book by offering biblical and theological insights to the discussion.
James Hannam (Icon Books Ltd: May 2010), 448 pages.
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The adjective 'medieval' is now a synonym for superstition and ignorance. Yet without the work of medieval scholars there could have been no Galileo, no Newton and no Scientific Revolution. In "God's Philosophers", James Hannam traces the neglected roots of modern science in the medieval world. He debunks many of the myths about the Middle Ages, showing that medieval people did not think the earth was flat, nor did Columbus 'prove' that it is a sphere. Contrary to common belief, the Inquisition burnt nobody for their science, nor was Copernicus afraid of persecution. No Pope tried to ban human dissection or the number zero. On the contrary, as Hannam reveals, the Middle Ages gave rise to staggering achievements in both science and technology: for instance, spectacles and the mechanical clock were both invented in thirteenth-century Europe. Ideas from the Far East, like printing, gunpowder and the compass, were taken further by Europeans than the Chinese had imagined possible. The compass helped Columbus to discover the New World in 1492 while printing allowed an incredible 20 million books to be produced in the first 50 years after Gutenberg published his Bible in 1455. And Hannam argues that scientific progress was often made thanks to, rather than in spite of, the influence of Christianity. Charting an epic journey through six centuries of history, God's Philosophers brings back to light the discoveries of neglected geniuses like John Buridan, Nicole Oresme and Thomas Bradwardine, as well as putting into context the contributions of more familiar figures like Roger Bacon, William of Ockham and St Thomas Aquinas. Besides being a thrilling history of a period of surprising invention and innovation, God's Philosophers reveals the debt modern science and technology owe to the supposedly 'dark' ages of medieval Europe. ~ Product Description
Stephen Shapin (University of Chicago Press: 1998), 232 pages.
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TThere was no such thing as the Scientific Revolution, and this is a book about it," says Shapin, a professor of sociology at U.C., San Diego in his introduction, "There was, rather, a diverse array of cultural practices aimed at understanding explaining, and controlling the natural world." Shapin's treatise on the currents that engendered modern science is a combination of history and philosophy of science for the interested and educated layperson, and it is indeed considerably more readable than many of the other philosophy of science books currently available. Several puzzling aspects of the writings of 16th- and 17th-century scientists are put into new perspective in his section titled: "Science as Religion's Handmaid." There are three basic sections of the book: "What Was Known?" covers major differences between the "new knowledge" of the scientific revolution and received wisdom of the ancients. "How Was It Known?" covers sources of authority (e.g., books or experience) and some of the experimental groundwork of major players such as Boyle and Galileo. And "What Was The Knowledge For?" explores the interactions of the new science with the political, religious and cultural dimensions of the European society in which it was embedded. This slim book would have benefited from a deeper consideration of the rivalry between English and Continental science (and scientists) and the relationship of the new science to the design and production of war machines. But Shapin does help the reader understand the direct intellectual link between that time and our own. Illustrations, all taken from original sources, add a nice touch. ~ Publishers Weekly
A Treatise of Human Nature, original 1739 (Longmans, Green: 1909), pp. 303, 398.
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If we see a house ... we conclude, with the greatest certainty, that it had an architect or builder; because this is precisely that species of effect, which we have experienced to proceed from that species of cause. But surely
you will not affirm, that the universe bears such a resemblance to a house, that we can with the same certainty infer a similar cause, or that the analogy is here entire and perfect. The dissimilitude is so striking, that the utmost you can here pretend to is a guess, a conjecture, a presumption concerning a similar cause; and how that pretension will be received in the world, I leave you to consider.
Nancy R. Pearcey (Crossway Books: Jun 29, 2004), 512 pages.
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As a religiously adrift young adult in the 1960s, Pearcey found her way to the Swiss retreat, and the intellectually rigorous faith, of the Calvinist maverick Francis Schaeffer. This book continues the Schaeffer-inspired project that Pearcey and Chuck Colson began in How Now Shall We Live? — awakening evangelical Christians to the need for a Christian "worldview," which Pearcey defines as "a biblically informed perspective on all reality." Pearcey gives credibly argued perspectives on everything from Rousseau's rebellion against the Enlightenment, to the roots of feminism, to the spiritual poverty of celebrity-driven Christianity. She also provides a layperson's guide to the history of America's anti-intellectual strain of evangelicalism. ~ Publishers Weekly
William A. Dembski, John. Wilson, eds. (ISI Books: June 1, 2004)
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If you've never heard the term "post-Darwinian," welcome to the world of thinkers who reject evolutionary theory and its reliance on the notion of chance (i.e. "random mutation"). In this provocative volume, biologists, mathematicians and physicists as well as theologians and other intellectuals — many affiliated with the Discovery Institute, which espouses the concept of intelligent design — argue, as editor Dembski writes, that "the preponderance of evidence goes against Darwinism." The contributors invoke mathematics and statistics to support their theory that an "intelligent cause is necessary to explain at least some of the diversity of life." In other words, the degree of diversity and complexity in life forms implies the need for an intelligent designer. The nature and identity of this designer is not discussed by all the writers; others call this intelligence God. ~ Publishers Weekly
"The Project of Natural Theology" in The Blackwell Companion to Natural Theology (Blackwell: 2009), p. 12.
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In contemporary particle physics, objects without mass are posited with primitive charges or spins, which are presumed to be the basic foundations for explaining more complex events. Positing a basic power, terrestrial or divine, is not, ipso facto, explanatorily empty. ... In the sciences, we may well claim that with respect to any explanation, further questions can be asked of it, but this is not the same thing as claiming that science does not or cannot posit basic powers and accounts that are not themselves explained by further powers or scientific accounts. If the sciences can allow that subatomic particles have basic powers, it is hard to see how we can rule out that intentional agents have basic powers.
The Literal Meaning of Genesis 1.19.39, trans. John Hammond Taylor, Ancient Christian Writers: The Works of the Fathers in Translation, ed. Johannes Quasten et al., vols. 41-42 (Newman Press: 1982), 41:42-43.
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Usually, even a non-Christian knows something about the earth, the heavens, and the other elements of this world, about the motion and orbit of the stars and even their size and relative positions, about the predictable eclipses of the sun and moon, the cycles of the years and the seasons, about the kinds of animals, shrubs, stones, and so forth, and this knowledge he holds as certain from reason and experience. Now it is a disgraceful and dangerous thing for an infidel to hear a Christian, presumably giving the meaning of Holy Scripture, talking nonsense on these topics; and we should take all means to prevent such an embarrassing situation, in which people show up vast ignorance in a Christian and laugh it to scorn.
Atheist Delusions (Yale University Press: 2009), pp. 33-34.
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Hence modernity’s first great attempt to define itself: an 'age of reason' emerging from and overthrowing an 'age of faith'. Behind this definition lay a simple but thoroughly enchanting tale. Once upon a time, it went, Western humanity was the cosseted and incurious ward of Mother Church; during this, the age of faith, culture stagnated, science languished, wars of religion were routinely waged, witches were burned by inquisitors, and Western humanity labored in brutish subjugation to dogma. All was darkness. ¶ Then, in the wake of the ‘wars of religion’ that had torn Christendom apart, came the full flowing of the Enlightenment and with it the reign of reason and progress. The secular nation-state arose, reduced religion to an establishment of the state and thereby rescued Western humanity from the blood-steeped intolerance of religion. ¶ This is, as I say, a simple and enchanting tale, easily followed and utterly captivating in its explanatory tidiness; its sole defect is that it happens to be false in every identifiable detail. This tale of the birth of the modern world has largely disappeared from respectable academic literature and survives now principally at the level of folklore, 'intellectual journalism,' and vulgar legend.