Why don’t we teach astrology in the schools? Astrology holds that the course of each human life is determined to a considerable degree by the position of the stars in the sky at the exact moment of the individual’s birth. Belief in it, in one variant or another, has probably been held by most of the people on earth. Even today, some universities in India offer degrees in the subject. Yet American believers do not pressure boards of education to add their subject to the curriculum. If belivers in astrology became as well organized as the creationists, it is hard to see how their demands could be withstood.
The theorist who maintains that science is the be-all and end-all — that what is not in science books is not worth knowing — is an ideologist with a peculiar and distorted doctrine of his own. For him, science is no longer a sector of the cognitive enterprise but an all-inclusive world-view. This is the doctrine not of science but of scientism. To take this stance is not to celebrate science but to distort it by casting the mantle of its authority over issues it was never meant to address.
‘Survival of the fittest’ and ‘natural selection.’ No matter what phraseology one generates, the basic fact remains the same: any physical change of any size, shape or form is strictly the result of purposeful alignment of billions of nucleotides (in the DNA). Nature or species do not have the capacity for rearranging them, nor adding to them. Consequently no leap (saltation) can occur from one species to another. The only way we know for a DNA to be altered is through a meaningful intervention from an outside source of intelligence: one who knows what it is doing, such as our genetic engineers are now performing in their laboratories.
If it is to be established that there is a God, then we have to have good grounds for believing that this is indeed so. Until and unless some such grounds are produced we have literally no reason at all for believing; and in that situation the only reasonable posture must be that of either the negative atheist or the agnostic. So the onus of proof has to rest on the proposition [of theism].
Now, if anything at all can be known to be wrong, it seems to me to be unshakably certain that it would be wrong to make any sentient being suffer eternally for any offence whatever.
The laws which enable the universe to come into being seem themselves to be the product of exceedingly ingenious design. If physics is the product of design, the universe must have a purpose, and the evidence of modern physics suggests strongly to me that the purpose includes us.
Now it is often seems to people who are not religious as if there was no conceivable event or series of events the occurrence of which would be admitted by sophisticated religious people to be a sufficient reason for conceding ‘there wasn’t a God after all’ or ‘God does not really love us then.’ Someone tells us that God loves us as a father loves his children. We are reassured. But then we see a child dying of inoperable cancer of the throat … Some qualification is made — God’s love is “not merely human love” … perhaps — and we realize that such suffering are quite compatible with the truth of the assertion that “God loves us as a father …” We are reassured again … I therefore put … the simple central questions, “What would have to occur or to have occurred to constitute for you a disproof of the love of, or the existence of, God?”
Although the ICR often emphasizes that it is the scientific nature of creationist theory which brings scientists to a belief in a supreme being, it is curious that they include a requirement for membership (the inerrancy of the Christian Bible) which effectively excludes Jews, Muslims, Hindus, Buddhists, and the majority of Christian sects (who do
not accept a literal reading of all parts of the Bible) from membership. It is clear that the ICR, which is the most respected of creationist groups in its attempts to appear scientifically legitimate, is essentially an organization composed solely of Christian
Fundamentalists.
Paul Davies, reviewing The Way the World Is: The Christian Perspective of a Scientist, by John Polkinghorne, New Scientist, Vol. 98: 638-639 (June 2, 1983).
The temptation to believe that the Universe is the product of some sort of design, a manifestation of subtle aesthetic and mathematical judgment, is overwhelming. ¶ The belief that there is “something behind it all” is one that I personally share with, I suspect, a majority of physicists. This rather diffuse feeling could, I suppose, be termed theism in its widest sense. Nevertheless there is a long way to go from the feeling that nature is extraordinarily “clever” and harmonious to the idea of Jesus as the Son of God. ¶ In the Western world, Christianity is so much a part of our culture that it is easy to miss just how remarkably audacious the Christian claim is. We are asked to believe that God somehow became Man and lived out his destiny in a backwater of the Roman Empire at a time of relatively minor cultural and political activity 2000 years ago. How are we to square this cosy association between God and mankind on planet Earth with the vast majesty of the cosmos? Can mankind really occupy a position so astonishingly privileged amid the great scheme of things?
In The Miracle of Theism, J.L. Mackie examines the arguments for and against the existence of God from an atheistic perspective. John Mackie is a highly respected twentieth century philosopher and along with Anthony Flew has been one of the most capable contemporary proponents of atheism. Written almost a quarter of a century ago, “The Miracle of Theism” remains a classic in the field of religious philosophy and is widely considered to be one of the best-stated arguments for atheism in print. Unfortunately, many popular works supporting the atheistic perspective come across as unduly angry and self-righteous. In contrast, Mackie’s work is a much-needed breath of fresh air. One may disagree with Mackie while at the same time respecting his views. ~ A Reader at Amazon.com