Saturday, September 24, 2005

New evolution spat in U.S. schools goes to court, etc

New evolution spat in U.S. schools goes to court,Washington Post/Reuters, Jon Hurdle, September 23, 2005. ... A new battle over teaching about man's origins in U.S. schools goes to court for the first time next week, pitting Christian conservatives against educators and scientists in a trial viewed as the biggest test of the issue since the late 1980s. Eleven parents of students at a Pennsylvania high school are suing over the school district's decision to include "intelligent design" -- an alternative to evolution that involves a God-like creator -- in the curriculum of ninth-grade biology classes. The parents and the American Civil Liberties Union (ACLU) say the policy of the Dover Area School District in south- central Pennsylvania violates the constitutional separation of church and state, which forbids teaching religion in public schools. They also argue that intelligent design is unscientific and has no place in a science curriculum. ... The school board says there are "gaps" in evolution, which it emphasizes is a theory rather than established fact, and that students have a right to consider other views on the origins of life. In their camp is President George W. Bush, who has said schools should teach evolution and intelligent design. The Dover schools board says it does not teach intelligent design but simply makes students aware of its existence as an alternative to evolution. It denies intelligent design is "religion in disguise" and says it is a scientific theory. The board is being represented by The Thomas More Law Center, a Michigan-based nonprofit which says it uses litigation to promote "the religious freedom of Christians and time-honored family values." ... The trial begins on Monday in Harrisburg, Pennsylvania, and is expected to last about five weeks. ... Dr. John West of the Discovery Institute, which sponsors research on intelligent design, said the case displayed the ACLU's "Orwellian" effort to stifle scientific discourse and objected to the issue being decided in court. "It's a disturbing prospect that the outcome of this lawsuit could be that the court will try to tell scientists what is legitimate scientific inquiry and what is not," West said. "That is a flagrant assault on free speech." Opponents including the American Association for the Advancement of Science and the National Association of Biology Teachers say intelligent design is an attempt by the Christian right to teach creationism ... into public schools under the guise of a theory that does not explicitly mention God. The Supreme Court banned the teaching of creationism in public schools in a 1987 ruling. "Intelligent design is ultimately a science stopper," said Dr. Eugenie Scott of the National Council for Science Education, a pro-evolution group backing the Dover parents. "It's a political and religious movement that's trying to insinuate itself into the public schools," she said. But the American public appears to back the school district. At least 31 states are taking steps to teach alternatives to evolution. A CBS poll last November found 65 percent of Americans favor teaching creationism as well as evolution while 37 percent want creationism taught instead of evolution. Fifty-five percent of Americans believe God created humans in their present form, the poll found. ... [The usual attempt by Darwinists to falsely conflate creationism and ID so that the courts will rule it out as "religion". But all that the Dover school board is proposing is to have read a 1-minute statement before science classes pointing out that evolution is just a theory and not a fact and lettting students know that there is ID materials in the school library. If even this is deemed by the Supreme Court to breach the so-called "constitutional separation of church and state" then that would be the effective establishment of Naturalism as the official religion of America.

However, I doubt that is going to happen and assume that the Supreme Court will rule: 1) it is lawful to present evidence against evolution; 2) ID is not "religion" since: a) it is not based on the Bible or any sacred text; b) it is based solely on the evidence of nature; and 3) it is not a tenet of any particular religion. The Darwinists forget that while "The Supreme Court banned the teaching of creationism in public schools in a 1987 ruling", there was a sting in its tail in the dissenting opinion by Justice Scalia and Chief Justice Rehnquist that, "The people of Louisiana, including those who are Christian fundamentalists, are quite entitled, as a secular matter, to have whatever scientific evidence there may be against evolution presented in their schools":

"In sum, even if one concedes, for the sake of argument, that a majority of the Louisiana Legislature voted for the Balanced Treatment Act partly in order to foster (rather than merely eliminate discrimination against) Christian fundamentalist beliefs, our cases establish that that alone would not suffice to invalidate the Act, so long as there was a genuine secular purpose as well. We have, moreover, no adequate basis for disbelieving the secular purpose set forth in the Act itself, or for concluding that it is a sham enacted to conceal the legislators' violation of their oaths of office. I am astonished by the Court's unprecedented readiness to reach such a conclusion, which I can only attribute to an intellectual predisposition created by the facts and the legend of Scopes v. State, 154 Tenn. 105, 289 S. W. 363 (1927) -- an instinctive reaction that any governmentally imposed requirements bearing upon the teaching of evolution must be a manifestation of Christian fundamentalist repression. In this case, however, it seems to me the Court's position is the repressive one. The people of Louisiana, including those who are Christian fundamentalists, are quite entitled, as a secular matter, to have whatever scientific evidence there may be against evolution presented in their schools, just as Mr. Scopes was entitled to present whatever scientific evidence there was for it. Perhaps what the Louisiana Legislature has done is unconstitutional because there is no such evidence, and the scheme they have established will amount to no more than a presentation of the Book of Genesis. But we cannot say that on the evidence before us in this summary judgment context, which includes ample uncontradicted testimony that "creation science" is a body of scientific knowledge rather than revealed belief. Infinitely less we say (or should we say) that the scientific evidence for evolution is so conclusive that no one could be gullible enough to believe that there is any real scientific evidence to the contrary, so that the legislation's stated purpose must be a lie. Yet that illiberal judgment, that Scopes-in-reverse, is ultimately the basis on which the Court's facile rejection of the Louisiana Legislature's purpose must rest." (Edwards v. Aguillard, 482 U.S. 578, 594 (1987). Dissenting Opinion by Justice Scalia joined by Chief Justice Rehnquist. Emphasis original)

If the Supreme Court (which still includes Justice Scalia) follows that more general dissenting opinion, then the Darwinists would have really overplayed their hand!]

New 'Hobbit' disease link claim, BBC, 23 September 2005 ... Scientists are to present new evidence that the tiny human species dubbed "The Hobbit" may not be what it seems. The researchers say their findings strongly support an idea that the 1m- (3ft-) tall female skeleton from Indonesia is a diseased modern human. Their claims have been aired in a BBC Horizon programme screened on Thursday. The Hobbit's discoverers are adamant it is an entirely separate human species, which evolved a small size in isolation on its remote island home of Flores. The bones were unearthed during a dig at Liang Bua, a limestone cave deep in the Flores jungle. The discovery caused a sensation when it was announced to the world in 2004. Analysis of the 18,000-year-old remains showed the Hobbit had reached adulthood, despite her diminutive size. Long arms, a sloping chin, and other primitive features suggested affinities to ancient human species such as Homo erectus. And Homo floresiensis, as science properly calls the creature, seems to exhibit other oddities, such as lower premolar teeth with twin roots. In most modern humans, the lower premolars have a single root. ... Australian anthropologists ... involved in the find, proposed that the Hobbit was a descendent of erectus or some other ancient species that reached Flores just under a million years ago. Cut off from the rest of the world on this island, the species evolved small stature, much like the pygmy elephants it is thought to have hunted. Sophisticated stone tools found nearby suggest they were not lacking in intelligence, even though the Hobbit specimen's brain was no larger than a chimpanzee's. The Hobbit was only 1m tall and possessed "primitive" features But it was not long before some scientists began to ask serious questions about the discovery team's conclusions. Indonesian anthropologist Teuku Jacob controversially took possession of the remains and declared them to be those of a modern human with the condition microcephaly. This disorder is characterised by a small brain, but it can also be associated with dwarfism, as well as abnormalities of the face and jaw. For this reason, some scientists believe the condition could cause a modern human to look primitive in evolutionary terms. Jacob was soon joined by a handful of researchers in the belief that the discovery team had happened upon nothing more than a member of our own species with a rare disease. Professor Bob Martin, one of the team that is set to publish new evidence challenging the discovery team's original interpretation, says the Hobbit's brain is "worryingly" small and contradicts a fundamental law of biology. "What this law says in simple terms is that if you halve body size, brain size is only reduced by 15%," .... "So if you halve body size you don't halve brain size, the brain is reduced far less than that." ... Working under the assumption that the Hobbit was basically a shrunken form of Homo erectus, Professor Martin used this law to find out how big the Hobbit's brain should have been. Starting with a height of 1.75m and a brain size of 990 cubic centimetres for Homo erectus, Professor Martin used the standard scaling formula to calculate that, given a height of 1m, the Hobbit's brain size should have been about 750 cubic centimetres. ... In fact, it was a mere 400 cubic centimetres. .... However, researchers who carried out the excavation at Liang Bua argue that island isolation can play strange evolutionary tricks. "If they'd been isolated on this island for 800,000 years by themselves, genetically cut off from the rest of the world, where very few other animals could get to, we'd expect strange things," Mike Morwood ... [said]. But another piece of evidence challenging the discoverers' claims has come from one of the oldest anatomical collections in the world. ... Ann MacLarnon ... has discovered the skull of a microcephalic ... with a brain that matches that of the Hobbit for size. "It showed that we really could demonstrate with a specimen that [microcephaly] could explain the Hobbit's small brain," .... But there's a problem with the sceptics' version of the story. The Hobbit team has found more human remains. These include a lower jaw with the same unusual features as the original find (including twin roots to the molars). "Let's buy into [the sceptics'] argument just for a bit of fun," said Professor Bert Roberts ..., a member of the discovery team. "We've got a complete lower jaw that's identical to the first so there we have a situation where we've now got to have two really badly diseased individuals. "We've got a diseased population like some sort of leper colony, living in Liang Bua 18,000 years ago. The probabilities have got to be vanishingly small." The Hobbit team is now looking in other caves on Flores for more evidence of this ancient population. The sceptics intend to publish their concerns in a scientific journal. ... [It will be very embarrassing if this `Hobbit' does turn out to be just a diseased modern human, but I doubt it was.]

Down side to dinosaurs, The Australian September 21, 2005. THE popular image of Tyrannosaurus rex and other killer dinosaurs may have to be changed as a scientific consensus emerges that many were covered with feathers. Most predatory dinosaurs, such as tyrannosaurs and velociraptors, have usually been depicted in museums, films and books as covered in a thick hide of dull brown or green skin. ... This month, however, a leading expert on dinosaur evolution will tell the British Association, the principal conference of British scientists, that this image is wrong. Gareth Dyke ... told the BA Festival of Science that most such creatures were coated with delicate feathery plumage that could even have been multi-coloured. He said fossil evidence that such dinosaurs were feathered was irrefutable. "The way these creatures are depicted can no longer be considered scientifically accurate," he said. "All the evidence is that they looked more like birds than reptiles. Tyrannosaurs might have resembled giant chicks." ... The Natural History Museum in London, which has a popular exhibition of robot dinosaurs, conceded this weekend that some of its permanent displays may have to be adapted to reflect the new findings. The feather revelation follows a series of discoveries in fossil beds at Liaoning, in northeast China, where a volcanic eruption buried many dinosaurs alive. It also cut off the oxygen that would otherwise have rotted them away. Some theropod (beast-footed) dinosaurs were preserved complete with feathery plumage. Theropod is the name given to predatory creatures that walked upright on two legs, balanced by a long tail. The feathered finds include an early tyrannosaur, a likely ancestor of T. rex, two small flying dinosaurs and five other predators. Feathers are thought to have evolved first to keep dinosaurs warm and only later as an aid to flight. Such finds are significant in linking dinosaurs to modern birds. Most paleontologists accept that birds are descended from dinosaurs but there is fierce debate over how this happened. Dr Dyke presented new evidence suggesting that dinosaurs evolved the ability to fly and that some even developed all four limbs into wings. ... [Personally while I accept that birds and dinosaurs shared a common ancestor, I regard these Chinese "feathered dinosaur" claims as collective self-delusion, like those astronomers who thought they saw canals on Mars. The problem is that these Chinese fossils are all Cretaceous (~125 mya):

"The ancient lake beds of the lower part of the Yixian Formation, Liaoning Province, northeastern China, have yielded a wide range of well-preserved fossils: the 'feathered' dinosaurs Sinosauropteryx, Protarchaeopteryx and Caudipteryx, the primitive birds Confuciusornis and Liaoningornis, the mammal Zhangheotherium and the reportedly oldest flowering plant, Archaefructus. Equally well preserved in the lake beds are a wide range of fossil plants, insects, bivalves, conchostracans, ostracods, gastropods, fish, salamanders, turtles, lizards, the frog Callobatrachus and the pterosaur Eosipterus,. This uniquely preserved assemblage of fossils is providing new insight into long-lived controversies over bird-dinosaur relationships,, the early diversification of birds,, and the origin and evolution of flowering plants. Despite the importance of this fossil assemblage, estimates of its geological age have varied widely from the Late Jurassic to the Early Cretaceous. Here we present the first 40Ar/39Ar dates unambiguously associated with the main fossil horizons of the lower part of the Yixian Formation, and thus, for the first time, provide accurate age calibration of this important fauna. The results of this dating study indicate that the lower Yixian fossil horizons are not Jurassic but rather are at least 20 Myr younger, placing them within middle Early Cretaceous time." (Swisher C.C., et al., "Cretaceous age for the feathered dinosaurs of Liaoning, China," Nature, Vol. 400, 1 July 1999, pp.58-61)

whereas the first true bird with undisputed advanced true flight feathers, Archeopteryx was ~20 million years earlier in the Jurassic (~145 mya), and therefore its ancestry would have been even earlier. That some dinosaurs may have had a `frayed' scale integument does not mean they were feathers or even `proto-feathers'. And it is also possible that some of these `dinosaurs' are actually secondarily flightless birds that have `devolved' from true birds, as paleoornithologist Alan Feduccia maintains, declaring "Feathered dinosaurs ... a myth":

"In 1975 the late Jurassic bird Archaeopteryx was an earthbound, predatory, feathered dinosaur that could not fly. According to the dogma of the time, hot-blooded dinosaurs developed feathers to trap heat, and their wing feathers elongated as insect traps. Since then, however, the evidence for hot-blooded dinosaurs has been dismantled and Archaeopteryx has been shown to be a bird in the modern sense, with fully developed elliptical wings similar to modern woodland birds, and asymmetric flight feathers that form individual airfoils, a flight scapula/coracoid arrangement, and a reserved hallux, found only in perching birds, and known in no dinosaur. Too, as new specimens emerged, the creature has been shown to be more and more birdlike. As cladistic evidence for a dinosaurian origin of birds increased, other feathered dinosaurs (artistic inventions) have emerged, including feathered Coelophysis, Deinonychus, and more recently Unenlagia and Velociraptor; however, there has never been any evidence for these assertions. Most recently, feathered dinosaurs began to emerge from China. First was the downy dinosaur Sinosauropteryx, a rather typical compsognathoid with a line of filaform structures on the middorsal line. Of concern, however, is that down is a secondary adaptation in modern neonate birds and would be maladaptive in a terrestrial dinosaur; downy baby ostriches, when wet, will die from hypothermia unless they seek the shelter of the mother's wings. Today there is no doubt that these structures are not down or feathers but collagen fibers that support a frill or skin flap running along the back. However, after Sinosauropteryx, an article in Nature announced the discovery of two additional feathered dinosaurs from China, named Protarchaeopteryx and Caudipteryx. A cladistic analysis using some 90 anatomical features showed these creatures to be more primitive than Archaeopteryx and therefore feathered dinosaurs. However, the specimens are some 15 to 30 million years younger than Archaeopteryx; half of the characters are primitive and should therefore not have been used, and half of the characters are not present in the fossils, thus leaving two to three skull characters that cannot be ascertained in the crushed specimen. Interestingly, the entire cladogram is rooted in the latest Cretaceous Velociraptor, which occurs some 80 million years after the earliest known bird. Indeed, Caudipteryx shows a suite of features that show it to be a secondarily flightless bird, a Mesozoic kiwi, including a protopygostyle (fused tail vertebrae), an avian occiput, reduced fibula, wing feathers attached as in archaic birds, etc. Finally, there are now excellent specimens of theropod skin, one even showing muscle fibers, and not one shows signs of anything but typical thick tuberculated reptilian skin. Feathered dinosaurs remain a myth." (Feduccia A., "1,2,3 = 2,3,4: Accommodating the cladogram," Proceedings of the National Academy of Sciences USA, Vol. 96, Issue 9, 4740-4742, April 27, 1999)]

Stephen E. Jones, BSc (Biol).
"Problems of Evolution"

The part of the Bible that got me anxious this time was ... Romans 5:15-19

AN (copy CED with personal info. deleted/changed and other minor changes)

----- Original Message -----
From: [...]
To: "Stephen E. Jones"
Sent: Saturday, September 24, 2005 12:16 AM
Subject: Thank You, Re: An apology and an explanation
[...]

AN>The part of the Bible that got me anxious this time
>was actually part of the NT, after reading your
>response to the "muddled" emailer that you reposted.
>Namely, Romans 5:15-19. In it, Paul repeatedly refers
>to "one man" bringing sin into the world, and he makes
>a distinction between the "one man" and "all men", to
>whom the effects of sin "spread" since they all
>sinned. He also refers to a period of time between
>"Adam" and Moses.

Agreed. But that is not all that Paul says, nor the way that he says it. As Bloesch points out, "Paul .... uses Adam as a pedagogical example ... In 1 Corinthians 15:22 Adam is depicted as both the first man and representative man. In Romans 5:12 ff. it is essential to Paul's argument that Adam be the first sinner ... In 1 Timothy 2:14 Paul argues that Eve and not Adam was the first sinner again in order to make a pedagogical point":

"We see the fall of man as an event that happens in both prehistory (Urgeschichte) and universal history. The tale in Genesis concerns not only a first fall and first man but a universal fall and universal man. Adam is not so much a private person as the head of the human race. He is generic as well as first man. He is Everyman and therefore Representative Man. He is the representative of both our original parents and of all humankind, and Paul sometimes combines these two motifs. [It is quite clear that Paul, who here reflects his rabbinic training, uses Adam as a pedagogical example or teaching model. In 1 Corinthians 15:22 Adam is depicted as both the first man and representative man. In Romans 5:12 ff. it is essential to Paul's argument that Adam be the first sinner, though Genesis pictures Eve as the first sinner. In 1 Timothy 2:14 Paul argues that Eve and not Adam was the first sinner again in order to make a pedagogical point.] It is human nature which sins in the Genesis narrative and not simply the first man. ... Yet this does not mean that the story of Adam and Eve as presented in Genesis is itself exact, literal history. ... James Orr suggests that the Genesis narrative is `old tradition clothed in oriental allegorical dress,' but he insists in line with the older orthodoxy that it refers to a fall from an original state of purity.' [Orr J., "The Christian View of God and the World," Eerdmans: Grand Rapids MI, 1948, p.185]" (Bloesch D.G., "Essentials of Evangelical Theology," HarperCollins: San Francisco CA, 1982, Vol. 1, reprint, pp.106-107)

IOW, for Paul both Adam and Eve were symbols of "representative man". It is highly significant that even in Genesis 3, Eve was the first to sin, yet it is Adam's sin that is imputed to all humans. This indicates that something more than mere literalism is intended. In the case of Adam, Paul says "Adam ... was a pattern [Gk. typos] of the one to come [Christ]":

Rom 5:14 "Nevertheless, death reigned from the time of Adam to the time of Moses, even over those who did not sin by breaking a command, as did Adam, who was a pattern of the one to come."
Also note that Paul calls Christ "the last Adam":
1 Cor 15:45 "So it is written: `The first man Adam became a living being' ; the last Adam, a life- giving spirit."
not "the second Adam" (my emphases). This implies (to me at least) that every sinner between the first sinner and Christ (and indeed from Christ to now) was an `Adam' in the sense that they recapitulated Adam's turning away from God.

Significantly Paul sees "the father of us all" (i.e. of all Christians) as not Adam but Abraham:
Rom 4:16 "Therefore, the promise comes by faith, so that it may be by grace and may be guaranteed to all Abraham's offspring-not only to those who are of the law but also to those who are of the faith of Abraham. He is the father of us all."
and clearly Abraham was not the literal "father" (biological common ancestor) of non-Jews, but the spiritual father of both Jewish and non-Jewish Christians.

Dunn also points out that for Paul, "Adam means `man', `mankind'. Paul speaks about Adam as a way of speaking about mankind. Adam represents what man might have been and what man now is":

"The key idea which runs through his [St. Paul's] Christology and binds it to his soteriology is that of solidarity or representation. Jesus became one with man in order to put an end to sinful man in order that a new man might come into being. He became what man is in order that by his death and resurrection man might become what he is. The most sustained expositions of Jesus' representative significance come in Rom. 5:12-21 and I Cor. 15:20 ff., 45-9. In both instances Jesus is compared and contrasted with Adam. The point of the comparison and contrast lies in the representative significance of the two men. Adam means "man", "mankind". Paul speaks about Adam as a way of speaking about mankind. Adam represents what man might have been and what man now is. Adam is man made for fellowship with God become slave of selfishness and pride. Adam is sinful man. Jesus too is representative man. He represents a new kind of man - man who not only dies but lives again. The first Adam represents physical man ... man given over to death; the last Adam represents pneumatic man ... man alive from the dead. Now it is clear from the I Corinthians passage that Jesus only takes up his distinctively last Adam/man role as from the resurrection; only in and through resurrection does he become life-giving Spirit. How then can we characterize his representative function in his life and death? The answer seems to be that for Paul the earthly Jesus represents fallen man, man who though he lives again is first subject to death. Adam represents what man might have been and by his sin what man is. Jesus represents what man now is and by his obedience what man might become." (Dunn J.D.G., "Paul's Understanding of the Death of Jesus," in Banks R., ed., "Reconciliation and Hope: New Testament Essays on Atonement and Eschatology Presented to L.L. Morris on His 60th Birthday," Eerdmans: Grand Rapids MI, 1974, pp.126-127. Emphasis in original)

AN>Now, to my reading, none of this requires that Adam
>was just the same as he is described under a
>literalistic reading of Genesis, or even that he is
>necessarily the biological head of the race. I've
>generally taken C.S. Lewis's perspective. But I can't
>escape the conclusion that Paul is saying that there
>was somebody, sometime, who sinned and kicked the
>process of redemption off, and that the general
>theological truth about this person is revealed in the
>narrative on "Adam".

As I thought I wrote recently (but cannot find) there had to be a first sin (in the sense of a deliberate turning away from God) and therefore a first sin, somewhere, sometime, just as for each human sinner (i.e. every adult) there has to have been his/her first sin (a deliberate turning away from God) somewhere, sometime, even if we do not know exactly when, where and how it was.

No doubt Paul thought (although we should not underestimate the sophistication of 1st century Jewish - and in particular Paul's - rabbinical theology) that Adam was a literal man who lived only a few thousand years before him and who was the biological ancestor of all humans. But the important thing is that he (i.e. the Holy Spirit through him) does not positively teach it. Indeed, what Paul (i.e. the Holy Spirit through him) teaches about Adam is that Adam's significance is in his relationship to Christ as a type or pattern pointing to Him.

See the long tagline quote by evangelical theologian John Stott from his commentary on Romans 5, in which he covers the issues well (athough I don't necessarily agree with it all).

For me personally I don't rule out that there may have been a literal man and woman called "Adam" and "Eve" in a literal garden of Eden at the headwaters of the Tigris and Euphrates only ~10,000 years ago and they chose to sin rather than obey God and thereafter sin was for the first time legally imputed by God to humans thereafter. But if there were, it does not seem from the evidence that they were the biological ancestors of all humans, although they would have been the biological ancestors of the line that lead through Abraham the Last Adam, Jesus. But equally, to me personally "Adam" [Heb. "Man"] and Eve [Heb. "living"] may be also (or only) representative symbols of all the unknown and unknowable humans who were in directly in the line that lead through Abraham to Christ (and indirectly linked through a biological common ancestor as "one blood" - Acts 17:26 KJV). It seems to me that Paul's parallels between Adam and Christ work just as well (if not better) if "Adam" is a faithful representative symbol of all sinner humans (past, present and future), even if it turned out that he was not a literal man who lived in the Middle East only ~10,000 years ago.

[...]

Stephen E. Jones

"[Romans 5:18-21] ... The historicity and death of Adam. It is fashionable nowadays to regard the biblical story of Adam and Eve as 'myth' (whose truth is theological but not historical), rather than 'significant event' (whose truth is both). Many people assume that evolution has disproved and discarded the Genesis story as having no basis in history. Since 'Adam' is the Hebrew word for 'man', they consider that the author of Genesis was deliberately giving a mythical account of human origins, evil and death. We should certainly be open to the probability that there are symbolical elements in the Bible's first three chapters. The narrative itself warrants no dogmatism about the six days of creation, since its form and style suggest that it is meant as literary art, not scientific description. As for the identity of the snake and the trees in the garden, since 'that old serpent' and 'the tree of life' reappear in the book of Revelation, where they are evidently symbolic [Rev. 12:9; 22:2ff], it seems likely that they are meant to be understood symbolically in Genesis as well. But the case with Adam and Eve is different. Scripture clearly intends us to accept their historicity as the original human pair. For the biblical genealogies trace the human race back to Adam [Gn. 5:3ff; 1 Chr. 1:1ff. Lk. 3:38]; Jesus himself taught that 'at the beginning the Creator `made them male and female'' and then instituted marriage [Mt. 19:4ff, quoting Gn. 1:27]; Paul told the Athenian philosophers that God had made every nation 'from one man' [Acts 17:26]; and in particular Paul's carefully constructed analogy between Adam and Christ depends for its validity on the equal historicity of both. He affirmed that Adam's disobedience led to condemnation foray as Christ's obedience led to justification for all (5:18) [cf. 1 Cor. 15:22,45ff]. Moreover, nothing in modern science contradicts this. Rather the reverse. All human beings share the same anatomy, physiology and chemistry, and the same genes. Although we belong to different so-called 'races' (Caucasoid, Negroid, Mongoloid and Australoid), each of which has adjusted to its own physical environment, we nevertheless constitute a single species, and people of different races can intermarry and interbreed. This homogeneity of the human species is best explained by positing our descent from a common ancestor. 'Genetic evidence indicates', writes Dr Christopher Stringer of London's Natural History Museum, 'that all living people are closely related and share a recent common ancestor.' He goes on to express the view that this common ancestor 'probably lived in Africa' (though this is not proved) and that from this ancestral group 'all the living peoples of the world originated' [Stringer C., in Jones S., Martin R. & Pilbeam D., "The Cambridge Encyclopedia of Human Evolution," Cambridge University Press: Cambridge UK, 1992, p. 249]. But how 'recent' was our 'common ancestor'? The evidence of Genesis 2 - 4 is that Adam was a Neolithic farmer. The New Stone Age ran from about 10000 to 6000 BC, and its beginning was marked by the introduction of agriculture, the original 'green revolution' which seems to have begun in the region of Eastern Turkey, near the head waters of the Euphrates and Tigris rivers (cf. Gn. 2:10, 14), and which has been described as the most important cultural development in all human history. So Adam cultivated the garden of Eden [Gn. 2:15], and he and Eve made clothing for themselves [Gn. 3:7; cf. 21]. Then the next generations, we read, domesticated and reared stock, as well as working the soil and cultivating crops [Gn. 4:2ff.]; built a protected settlement, which Genesis graces with the word 'city' [Gn. 4:17] made and played musical Instruments [Gn 4:21]; and 'forged all kinds of tools out of bronze and iron' [Gn. 4:22]. But surely the human fossil and skeleton record indicates that the genus Homo existed hundreds of thousands of years before the New Stone Age? Yes. Homo sapiens (modern) is usually traced back to about 100,000 years ago, and homo sapiens (archaic) to about half a million years ago, homo erectus to about 1.8 million years ago, and Homo habilis even to two million years ago. Moreover, Homo habilis was already making stone tools in East and South Africa; homo erectus was making wooden tools as well and living in caves and camps, while homo sapiens (especially the European Stone Age sub-species Neanderthal man), although still a hunter-gatherer, was beginning to paint, carve and sculpt, and even to care for the sick and bury the dead. But were these species of Homo 'human' in the biblical sense, created in the image of God, endowed with rational moral and spiritual faculties which enabled them to know and love their Creator? Ancient skeletons cannot answer this question; the evidence they supply is anatomical rather than behavioural. Even signs of cultural development do not prove that those involved were authentically human, that is, God-like. The likelihood is that they were all pre- Adamic hominids, still Homo sapiens and not yet Homo divinus, if we may so style Adam. Adam, then, was a special creation of God, whether God formed him literally 'from the dust of the ground' and then 'breathed into his nostrils the breath of life' [Gn. 2:7], or whether this is the biblical way of saying that he was created out of an already existing hominid. The vital truth we cannot surrender is that, though our bodies are related to the primates, we ourselves in our fundamental identity are related to God. What then about those pre-Adamic hominids which had survived natural calamity and disaster (as large numbers did not), had dispersed to other continents, and were now Adam's contemporaries? How did Adam's special creation and subsequent fall relate to them? Derek Kidner suggests that, once it became clear that there was 'no natural bridge from animal to man, God may have now conferred his image on Adam's collaterals, to bring them into the same realm of being. Adam's `federal' headship of humanity extended, if that was the case, outwards to his contemporaries as well as onwards to his offspring, and his disobedience disinherited both alike'' [Kidner D., `Genesis,' Inter-Varsity Press, 1967, p. 29]. Having thought about Adam's creation and fall, we are ready to ask about his death. 'Adam...died' [Gn. 5:5]. Why did he die? What was the origin of death? Was it there from the beginning? Certainly vegetable death was. God created 'seed-bearing plants...that bear fruit with seed in it' [Gn. 1:11ff.]. That is, the cycle of blossom, fruit, seed death and new life was established in the created order. Animal death existed too, for many fossils of predators have been found with their prey in their stomach. But what about human beings? Paul wrote that death entered the world through sin (5:12). Does that mean that, if he had not sinned, he would not have died? Many ridicule this notion. 'Obviously', writes C.H. Dodd with great self-confidence, 'we cannot accept such a speculation as an account of the origin of death, which is a natural process inseparable from organic existence in the world we know ...' [Dodd, p. 81] We have already agreed that death is 'a natural process' in the vegetable and animal kingdoms. But we must not think of human beings as merely rather superior animals, who on that account die like animals. On the contrary, it is because we are not animals that Scripture regards human death as unnatural, an alien intrusion, the penalty for sin, and not God's original intention for his human creation. Only if Adam disobeyed, God warned him, would he 'surely die'. [Gn. 2:17] Since, however, he did not immediately die, some conclude that it was spiritual death, or separation from God, which was meant. But when God later pronounced his judgment on Adam, he said to him, 'Dust you are, and to dust you will return.' [Gn. 3:19] so physical death was included in the curse, and Adam became mortal when he disobeyed. Certainly the Rabbis understood Genesis in this way. For example, 'God created man for incorruption, and made him an image of his own proper being, but by the envy of the devil death entered into the world ...' [Wisdom 2:23f.]. This is why the biblical authors lament death, and are outraged by it. They see it as demoting us, levelling us down to the animal creation, so that we (God's special creation) have become 'like the beasts that perish' [Ps. 49:12]. The author of Ecclesiastes feels the indignity of it too: 'Man's fate is like that of the animals; the same fate awaits them both: As one dies, so dies the other. All have the same breath; man has no advantage over the animal' [Ec. 3:19]. It appears, therefore, that for his unique image-bearers God originally had something better in mind, something less degrading and squalid than death, decay and decomposition, something which acknowledged that human beings are not animals. Perhaps he would have 'translated' them like Enoch and Elijah [Gn. 5:24; 2 Ki. 2:11], without the necessity of death. Perhaps he would have 'changed' them 'in a flash, in the twinkling of an eye', like those believers who will be alive when Jesus comes [1 Cor. 15:51f.]. Perhaps too we should think of the transfiguration of Jesus in this light. His face shone, his clothing became dazzling white, and his body translucent like the resurrection body he would later have [Mk. 9:2ff., 9]. Because he had no sin, he did not need to die. He could have stepped straight into heaven without dying. But he deliberately came back in order of his own free and loving will to die for us. All this evidence confirms the straightforward statement of the apostle Paul: ...sin entered the world through one man, and death through sin... (5:12)." (Stott J.R.W., "The Message of Romans: God's Good News for the World," [1994], Inter-Varsity Press: Leicester UK, 1999, pp.162-166. Emphasis original)

Friday, September 23, 2005

My answers to questions on ID by a local newspaper

Here are questions by a journalist for a local newspaper on ID and my answers. The journalist has given me permission to post her questions, provided I don't mention her name and the name of her newspaper. I have made slight changes to improve my answers and her questions. In the original for the newspaper, URLs were cited separately, but in this blog copy they are hidden under hyperlinks. Also, the footnotes have here been hyperlinked.

----- Original Message -----
From: [...]
To: 'Stephen E. Jones'
Sent: Wednesday, September 21, 2005 10:03 AM
Subject: RE: Intelligent Design

[...]

1) Please provide a brief profile of yourself.

I am an evangelical Christian in my late-50's and my position on the creation-evolution spectrum is Old-Earth/Progressive Creation.  I have been debating creation/evolution on the Internet since 1994 and have been a member of the Intelligent Design (ID) movement since 1995.  I completed a biology degree in 2004 and am currently writing a book, "Problems of Evolution." I also write a blog, CreationEvolutionDesign.

2) Please detail your stance on the ID versus evolution debate - what is your own belief, and what factors have influenced your arrival at this belief?

Intelligent Design (ID) is the scientific theory that there is empirical evidence of design in nature.[1]  ID is not creationism, since ID is not based on the Bible but solely on the evidence of design nature.[2]  Also, there are IDists who are not even theists and there are creationists who are opposed to ID.

As for "ID versus evolution," ID is not necessarily opposed to evolution if by "evolution" is meant microevolution, such as insects becoming resistant to insecticide, changes in the frequency of light and dark moths in a population, or the lengths of the beaks of finches on the Galapagos islands.  ID is not even necessarily opposed to universal common ancestry.  One of ID's leaders, Professor Michael Behe, has stated, "I find the idea of common descent (that all organisms share a common ancestor) fairly convincing, and have no particular reason to doubt it"[3].  Another ID leader, Dr William Dembski, has pointed out that, "intelligent design is compatible with ... the most far-ranging evolution (e.g., God seamlessly melding all organisms together into one great tree of life)."[4]  I myself accept universal common ancestry.[5]

ID is only necessarily opposed to "evolution" when the latter denies that there is design in nature, e.g. Darwinian evolution (or Darwinism), as in the title of leading Darwinist, Professor Richard Dawkins' book, "The Blind Watchmaker: Why the Evidence of Evolution Reveals a Universe Without Design" (Norton, New York, 1986. My emphasis).

Factors that influenced my belief in ID is that I accepted the evidence of design in nature in my late-teens when I was an atheist.  It was several years later in my early twenties that I became a Christian from the evidence of the Bible.  When I heard of the ID movement in the mid-1990s, its focus on the evidence of design in nature was what I had already long believed, so I joined it.

3) What is your response to evolutionary scientists who claim that evolution is fact?

I would first ask them what they mean by "evolution" and "fact"? If they meant "fact" in the sense that it is confirmed by the evidence, and by "evolution" that all living things share a common ancestor, then I would agree with them.  But then I would ask them why they don't just say that? I would also point out to them that common ancestry is not necessarily "evolution." For one, Prof. Behe is called an "intelligent design creationist" by Darwinists in the full knowledge that he accepts common ancestry.[6]  For another, both ID and a version of creationism are compatible with common ancestry because an Intelligent Designer/God could have intervened supernaturally at links in ancestral-descendant chains to introduce new information, while leaving the chains intact.[7]  Dawkins cites Darwin as conceding this possibility of "miraculous additions at any one stage of descent."[8]

4) What research has the ID movement conducted into the science of ID? What evidence does the IDM have to support the scientific hypothesis of ID?

At this comparatively early stage (ID has only existed since 1984 and receives no public research funds), ID's main focus has been in establishing and defending its theoretical base (e.g. defending itself against claims that it is not even a "science" and therefore that it does not even have scientific "evidence").  But Prof. Behe has several times submitted ID research papers to peer-reviewed scientific journals, only to have them rejected with no explanation.[9]  Also, recently ID geophysicist-philosopher Stephen Meyer managed to have a paper published on the Cambrian explosion in a peer-reviewed scientific journal, Proceedings of the Biological Society of Washington.[10]  However, after the paper had been published, Darwinists forced it to be withdrawn[11] and then hounded the editor who published it, Dr Richard Sternberg, from his job.[12]

5) What was your response to Brendan Nelson's comments that ID could be taught in a school classroom, should this be the wish of parents?

I agree with Dr Nelson that evolution should be taught, and where parents and schools agree, they should have the choice to also have ID taught.[13]  In the USA polls have consistently shown that the majority of the public want their children taught both sides of the evolution question, including the case for Intelligent Design.[14]  I assume that Australian parents would share a similar view.

6) Do you believe school students should be presented with a range of possible scientific ideas, and encouraged to explore the choices and arrive at their own decision?

Only where those "scientific ideas" are a major source of controversy in the wider community, as is the case with evolution.  Clearly there is not enough time for a school curriculum to cover all possible scientific ideas.

7) Do you believe that ID should be taught in a high school science program?

Only where parents and schools agree.  The ID movement itself is opposed to mandatory teaching of ID in schools.[15]  However, irrespective of whether ID is taught, the ID movement believes that the controversy should be taught in schools[16], and that schools should teach more about evolution,[17] including evolution's philosophical assumptions, its problems, and controversies within the evolutionary literature.

8) If ID was to be taught at a high school level, it should also be taught at a university level - do you agree?

Same basic answer as 7) above.  I have just finished a biology degree at one of Perth's universities and intelligent design is taught now in biology classes by some lecturers, but in a prejudiced, cursory and unscholarly (e.g. no references to the primary ID literature) way.  In fact my biology textbook had a two-page interview with Richard Dawkins,[18] in which he briefly discussed, and then dismissed as "wrong", an 18th century design argument, with no mention of modern design arguments.  Also, if the argument against design is science, then the counter-argument for design must also be science.[19]

9) Although ID has a steady following in the United States, it has been very difficult to find a group willing to stand up for the idea here in Australia.  Why do you think this is? Given the science of ID, shouldn't there be a network of people willing to provide comment on the research and concepts behind ID?

A major reason is the Internet, which means that IDists do not have to physically meet, and the fact that historically ID began in the USA in the 1980's and that is where the leading ID theorists mostly are.  There is a voluminous ID literature, both online at the two main ID sites, Access Research Network in Colorado and the Discovery Institute in Seattle, and over a dozen ID books.[20]  There are also ID Internet discussion groups, both private and public, the latter tending to be replaced by blogs (see sidebar at my blog CreationEvolutionDesign for some leading ID blogs) because of the difficulty of keeping up with the sheer volume of mail in Internet discussion groups.

References:

[1] Dembski, W.A., "The Intelligent Design Movement," Access Research Network: Colorado Springs CO, 1998 & Hartwig, M., "What is Intelligent Design?," Frequently Asked Questions about Intelligent Design. Access Research Network: Colorado Springs CO, 2003. [return]

[2] West, J.G., "Intelligent Design and Creationism Just Aren't the Same," Discovery Institute- Center for Science and Culture: Seattle WA, December 1, 2002. [return]

[3] Behe, M.J., "Darwin's Black Box: The Biochemical Challenge to Evolution," Free Press: New York NY, 1996, p.5. [return]

[4] Dembski, W.A. , "Intelligent Design: The Bridge Between Science and Theology," InterVarsity Press: Downers Grove IL, 1999, p.109. [return]

[5] Stephen E. Jones, "Why I (a Creationist) Accept Common Ancestry," 2005. [return]

[6] For example, Pennock, R.T., "Tower of Babel: The Evidence Against the New Creationism," The MIT Press: Cambridge MA, Fourth printing, 1999, pp.29,264. [return]

[7] "Even were God to intervene directly to suspend natural law and inject essential new genetic material at various points in order to facilitate the emergence of new traits and, eventually, new species, that miraculous and deliberate divine intervention would by itself leave unchallenged such key theses of evolutionary theory as that all species derive ultimately from some common ancestor. Descent with genetic intervention is still descent-it is just descent with nonnatural elements in the process." (Ratzsch, D.L., "The Battle of Beginnings: Why Neither Side is Winning the Creation-Evolution Debate," InterVarsity Press: Downers Grove IL, 1996, pp.187-188). [return]

[8] "Darwin ... wrote in a letter to Sir Charles Lyell, the leading geologist of his day: `If I were convinced that I required such additions to the theory of natural selection, I would reject it as rubbish. ... I would give nothing for the theory of Natural selection, if it requires miraculous additions at any one stage of descent.' [Darwin, C.R., letter to C. Lyell, October 11, 1859, in Darwin, F., ed., "The Life and Letters of Charles Darwin," [1898], Basic Books: New York NY, Vol. II., 1959, reprint, pp.6-7]. This is no petty matter. In Darwin's view, the whole point of the theory of evolution by natural selection was that it provided a non-miraculous account of the existence of complex adaptations. ... For Darwin, any evolution that had to be helped over the jumps by God was not evolution at all." (Dawkins, R., "The Blind Watchmaker," [1986], Penguin: London, 1991, reprint, pp.248-249. Emphasis original). [return]

[9] Behe, M.J. , "Correspondence with Science Journals: Response to Critics Concerning Peer-Review," Access Research Network: Colorado Springs CO, August 2, 2000. [return]

[10] Meyer, S.C., "The origin of biological information and the higher taxonomic categories," Proceedings of the Biological Society of Washington, 117(2), June, 2004, 213-239. Meyer's paper has since been republished at the Discovery Institute site. [return]

[11] The Biological Society of Washington, 2004, "Statement from the Council of the Biological Society Of Washington, 5 October 2004. [return]

[12] See Dr. Richard Sternberg's home page. See also Powell, M., "Editor Explains Reasons for 'Intelligent Design' Article, "Washington Post, August 19, 2005. [return]

[13] Wroe, D., "'Intelligent design' an option: Nelson," The Age, August 11, 2005. [return]

[14] See CBS poll:"Poll: Creationism Trumps Evolution," CBS, New York, November 22, 2004; the Harris poll:"Nearly Two-thirds of U.S. Adults Believe Human Beings Were Created by God," Harris Poll #52, July 6, 2005; and the Pew poll: Lester, W., "Poll: Public divided on evolution," USA Today/AP, August 31, 2005. [return]

[15] Discovery Institute, "President Bush's Support for Free Speech on Evolution and Intelligent Design Draws Praise from Discovery Institute," Discovery Institute News, August 2, 2005, Discovery Institute: Seattle, WA. [return]

[16] Meyer, S.C., "Teach the Controversy," Cincinnati Enquirer, March 30, 2002. Discovery Institute: Seattle, WA. [return]

[17] Discovery Institute, "Georgia Schools Should Teach More About Evolution Not Less," Discovery Institute News, January 29, 2004, Discovery Institute: Seattle, WA. [return]

[18] Dawkins, R., "Mechanisms of Evolution," in Campbell, N.A., Reece, J.B. & Mitchell, L.G., "Biology," [1987], Benjamin/Cummings: Menlo Park CA, Fifth Edition, 1999, pp.412-413. [return]

[19] "Clearly if you have a question, the answer yes and the answer no to the question are still in the same subject area. ... It can't be that the yes answer is science and the no answer is religion." (Johnson, P.E., "Evolution and the Curriculum: A Conversation with Phillip Johnson and Gregg Easterbrook," Center Conversations No. 4, September 1999, Ethics and Public Policy Center, Washington DC. [return]

[20] A good popular level introduction to ID is Denyse O'Leary's book, "By Design or by Chance?: The Growing Controversy on the Origins of Life in the Universe," Augsburg: Minneapolis MN, 2004. [return]

[...]

Stephen E. Jones, BSc (Biol.)
"Problems of Evolution"

Tuesday, September 20, 2005

"I am a Christian but am in a muddle over beliefs regarding origins"

MD (copy to CED blog)

Thanks for your message asking questions about creation/ evolution matters. As is my policy, I will copy this reply to my blog CED, with your personal details changed/deleted and other changes, as I did with at least one of your previous private messages.

----- Original Message -----
From: MD
To: stephen jones
Sent: Monday, September 19, 2005 7:40 PM
Subject: questions about morton (sorry for the double)

MD>Dear Mr. Jones,
>
>I apologize first for the double emails. I've had a lot on my mind lately and really need your experience and fellowship as you seem to be quite well read in these matters. As I believe I've stated before, I am a Christian but am in a muddle over beliefs regarding origins lately. Namely ours. It seems each way I turn there is someone with a differing opinion. I came across several postings at the ASA and I know you're familiar with Glenn Morton. I'd always thought Hugh Ross was shooting pretty straight with his models but what do you make of it after reading this?:
>
>http://www.asa3.org/archive/evolution/199609/0215.html

Thanks for the link. But the Jinmium site that Morton in 1996 prematurely accepted as 75 kya (kya = 1,000 years ago) turned out to be less than 10 kya:

Science Daily. Source: CSIRO Australia Date: 1998-05-29 Tests Reveal True Age Of Controversial Jinmium Aboriginal Rock Shelter Tests by Australian scientists using world-leading dating technology have revealed the controversial Jinmium aboriginal rock shelter in the Northern Territory is less than ten thousand years old, the international science journal Nature announced today.
I pointed this out to Morton on the Calvin Reflector in 1998: http://www.asa3.org/archive/evolution/199801/0152.html

I agree with Hugh Ross' astronomy but not his anthropology. His attempt to stretch the Biblical genealogies to accommodate a literal Adam as a special ex nihilo/de novo creation unrelated to hominids, and the common ancestor of all humans, has failed because the evidence is that the Australian aborigines have been in Australia for at least 60 kya:

"Australia's oldest human remains, found at Lake Mungo, include the world's oldest ritual ochre burial (Mungo III) and the first recorded cremation (Mungo I). Until now, the importance of these finds has been constrained by limited chronologies and palaeoenvironmental information. Mungo III, the source of the world's oldest human mitochondrial DNA, has been variously estimated at 30 thousand years (kyr) old, 42-45 kyr old and 62 ± 6 kyr old, while radiocarbon estimates placed the Mungo I cremation near 20-26 kyr ago. Here we report a new series of 25 optical ages showing that both burials occurred at 40 ± 2 kyr ago and that humans were present at Lake Mungo by 50-46 kyr ago, synchronously with, or soon after, initial occupation of northern and Western Australia. Stratigraphic evidence indicates fluctuations between lake-full and drier conditions from 50 to 40 kyr ago, simultaneously with increased dust deposition, human arrival and continent-wide extinction of the megafauna. This was followed by sustained aridity between 40 and 30 kyr ago. This new chronology corrects previous estimates for human burials at this important site and provides a new picture of Homo sapiens adapting to deteriorating climate in the world's driest inhabited continent." (Bowler J. M., Johnston H., Olley J.M., Prescott J.R., Roberts R.G., Shawcross W. & Spooner N.A., "New ages for human occupation and climatic change at Lake Mungo, Australia," Nature, 421, 20 February 2003, pp.837 - 840. )

Assuming these dates are correct (which I do assume they are) this means that if Adam and Eve were the biological common ancestors of the Australian aborigines, the Biblical genealogies would have to be stretched back ~70-80 kya, which is past their breaking point.

It also doesn't fit the Neolithic (~10-20 kya) evidence of Genesis 4:

"It does matter when Adam was created, for there are phenomena in the description of his immediate descendants in Genesis 4 which are identifiable as Neolithic. As we correlate the biblical record of Adam and his descendants with the data of anthropology, there arise various issues which must be dealt with by the discipline of apologetics. ... an additional problem, to which we have already alluded, still remains: the problem of the Neolithic elements in Genesis 4. If Adam was created 30,000 years ago, if Cain and Abel were his immediate descendants, if we find genuinely Neolithic practices (e.g., agriculture) in Genesis 4, and if the Neolithic period began about 10,000 to 8,000 years ago, then we have the problem of a gap of at least 20,000 years between generations, the ultimate in generation gaps. ... Perhaps Cain and Abel were not really domesticators of plants and animals but rather in the language of Moses, and particularly of our translations, would only appear to be such. Their [Cain's and Abel's] respective concerns with vegetable and animal provisions might have been vastly more primitive." (Erickson M.J., "Christian Theology", Baker: Grand Rapids MI, 1985, pp.485-486)

And also the Table of Nations in Genesis 10 lists the descendants of Adam through Noah and they are all Caucasian as Ramm points out:

"An examination of the Table of Nations of Gen. 10 discloses that no mention of the Mongoloid or Negroid races is made. Some anthropologists believe that it is impossible to make any racial distinctions among humans, others make two main divisions, but most accept with modifications and qualifications and exceptions the triadic division of Negroid, Mongoloid, and Caucasoid. As far as can be determined the early chapters of Genesis centre around that stream of humanity (part of the Caucasoid race) which produced the Semitic family of nations of which the Hebrews were a member. The sons of Noah were all Caucasian as far as can be determined, and so were all of their descendants. The Table of Nations gives no hint of any Negroid or Mongoloid peoples." (Ramm B.L., "The Christian View of Science and Scripture," [1955] Paternoster: Exeter, Devon UK, 1967, reprint, p.234)

I agree with Ramm that "The emphasis in Genesis is upon that group of cultures from which Abraham [and ultimately Jesus the Messiah] eventually came":

"The record neither affirms nor denies that man existed beyond the Mesopotamian valley. Noah certainly was not a preacher of righteousness to the peoples of Africa, of India, of China or of America-places where there is evidence for the existence of man many thousands of years before the flood (10,000 to 15,000 years in America). The emphasis in Genesis is upon that group of cultures from which Abraham eventually came." (Ramm B.L., "The Christian View of Science and Scripture," [1955] Paternoster: Exeter, Devon UK, 1967, reprint, p.163)

My view is that Genesis 1-11 is largely symbolic history, i.e. real history expressed in symbolic form (analogous to the other end of the Bible, the Book of Revelation). I may have quoted this to you before, giving the position of the great 19th century evangelical theologian James Orr, who regarded Genesis 3 as "old tradition clothed in oriental allegorical dress" but conveying "the truth":

"It is argued that the picture of God working like a potter with wet earth, anthropomorphically breathing life into man, constructing woman from a rib, with an idyllic garden, trees with theological significance, and a talking serpent, is the language of theological symbolism and not of literal prose. The theological truth is there, and this symbolism is the instrument of inspiration. We are not to think in terms of scientific and anti-scientific, but in terms of scientific and pre-scientific. The account is then pre-scientific and in theological symbolism which is the garment divine inspiration chose to reveal these truths for their more ready comprehension by the masses of untutored Christians. This is the view of James Orr who wrote: `I do not enter into the question of how we are to interpret the third chapter of Genesis-whether as history or allegory or myth, or most probably of all, as old tradition clothed in oriental allegorical dress-but the truth embodied in that narrative, viz. the fall of man from an original state of purity, I take to be vital to the Christian view.'" (Orr J., The Christian View of God and the World, 1897, p.185, in Ramm B.L., "The Christian View of Science and Scripture," [1955], Paternoster: Exeter, Devon UK, 1967, reprint, pp.223-224)

MD>I have no idea if Ross has responded to finds like this but I don't think he has. In your opinion, what is a reasonable date to put Adam at based on the evidence? It has to be before the flood because otherwise all of humanity wouldn't have been swept away. But this means it would be before the spread of man and that seems to have happened earlier than Ross dates it also, right?

See above. I have always kept an open mind that "Adam" could be either literal or symbolic for "Man". In the light of the scientific evidence, I now assume the latter (or at least if "Adam" was a literal man he could not be the biological common ancestor of all humans).

I agree with Brunner that we make a mistake in starting at Genesis for our doctrine of creation, when for every other doctrine we start at the New Testament as the later revelation of God, and work backwards to the Old Testament:

"Unfortunately the uniqueness of this Christian doctrine of Creation and the Creator is continually being obscured by the fact that theologians are so reluctant to begin their work with the New Testament; when they want to deal with the Creation they tend to begin with the Old Testament, although they never do this when they are speaking of the Redeemer. The emphasis on the story of Creation at the beginning of the Bible has constantly led theologians to forsake the rule, which they would otherwise follow, namely, that the basis of all Christian articles of faith is the Incarnate Word, Jesus Christ. So when we begin to study the subject of Creation, in the Bible we ought to start with the first chapter of the Gospel of John, and some other passages of the New Testament, and, not with the first chapter of Genesis. If we can make up our minds to stick to this rule, we shall be saved from many difficulties, which will inevitably occur if we begin with the story of Creation in the Old Testament. Of course, I do not wish to deny the permanent significance of, and the absolute necessity for, the Old Testament accounts of the Creation-not only in the first two chapters of Genesis but also in the Prophets, the Psalms, and in the Book of Job. In order to expand the somewhat scanty statements of the Testament we certainly need the weighty and enriching testimony of the Old Testament; but in principle these statements are as introductory in character as the Old Testament witness is to the Messiah is to that of the New Testament." (Brunner E., "The Christian Doctrine of Creation and Redemption," Dogmatics Vol. II, Wyon O., trans, [1952], Lutterworth: London, 1955, Second Impression, pp.6-7)

I see Adam's primary importance is as a `type' of the Last Adam, Jesus (Rom 5:12-15; 1 Cor 15:21-23). I agree with evangelical theologians I have read (e.g. Bloesch?) who think the Church has made a mistake following Augustine in `biologising' original sin. As I read Paul, the imputation of the first Adam's sin and the last Adam's righteousness is legal, not biological, although humans have to be united as "one blood" (Acts 17:26) for that to work. Jesus was Homo sapiens and His atoning death applied to the only species that could sin, Homo sapiens. As it happens, by `coincidence' I bought a secondhand book the other day (that I assume was sent by God to me since I had been thinking and praying about the topic) which confirmed what I had thought:

"The key idea which runs through his [St. Paul's] Christology and binds it to his soteriology is that of solidarity or representation. Jesus became one with man in order to put an end to sinful man in order that a new man might come into being. He became what man is in order that by his death and resurrection man might become what he is. The most sustained expositions of Jesus' representative significance come in Rom. 5:12-21 and I Cor. 15:20 ff., 45-9. In both instances Jesus is compared and contrasted with Adam. The point of the comparison and contrast lies in the representative significance of the two men. Adam means "man", "mankind". Paul speaks about Adam as a way of speaking about mankind. Adam represents what man might have been and what man now is. Adam is man made for fellowship with God become slave of selfishness and pride. Adam is sinful man. Jesus too is representative man. He represents a new kind of man - man who not only dies but lives again. The first Adam represents physical man ... man given over to death; the last Adam represents pneumatic man ... man alive from the dead. Now it is clear from the I Corinthians passage that Jesus only takes up his distinctively last Adam/man role as from the resurrection; only in and through resurrection does he become life-giving Spirit. How then can we characterize his representative function in his life and death? The answer seems to be that for Paul the earthly Jesus represents fallen man, man who though he lives again is first subject to death. Adam represents what man might have been and by his sin what man is. Jesus represents what man now is and by his obedience what man might become. " (Dunn J.D.G., "Paul's Understanding of the Death of Jesus," in Banks R., ed., "Reconciliation and Hope: New Testament Essays on Atonement and Eschatology Presented to L.L. Morris on His 60th Birthday," Eerdmans: Grand Rapids MI, 1974, pp.126-127. Emphasis in original)

MD>But then even answering the above, we're left to wonder: what about the flood? I saw your exchange again with Morton at http://www.asa3.org/archive/evolution/199702/0130.html and it was interesting, but do we have flood deposit evidence for the site you suggested at Lake Van? What about Morton's reply about the Ark needing an outboard motor to go against the current if Lake Van were the site? Stating that we shouldn't expect to find evidence is far too close to a 'young earth' reply I'm afraid.

As I said in the debate at the time on the Calvin Reflector, the Bible itself indicates there was no thick layer of mud (which would become a "flood deposit"). As for "the Ark needing an outboard motor to go against the current if Lake Van were the site", there is nothing in the Biblical account about a "current". One would need to know the topographical profile at that time to know there would be a "current" away from Lake Van. One could just as easily postulate a "current" into Lake Van. The Bible indicates the floodwater did not drain away immediately (Gen 8:1). To claim that we "should... expect to find [geological] evidence" today of Noah's Flood is to claim that we "should... expect to find [geological] evidence" of every local flood that has occurred in the last ~20 kya. But it is the rule rather than the exception that geological strata is missing, due to erosion, earth movement, etc. Also, now that I have done a geology unit in my biology degree, I know that flood deposits are not normally laid down in the high country where the water is fast, but rather downstream where the water slows (e.g. where a river meets the sea). There is positive Biblical data that "the ark came to rest on the mountains of Ararat" (Gen 8:4), which the Lake Van theory would fit. However, if that is not good enough for you, then there is nothing further I can (or want to) say.

MD>Back to humanity quickly. If we do date man back near 100 k (or 50 even), what about the activities ascribed to Cain and Abel? These are things that occurred between 10-20 k ago aren't they? How on earth do we reconcile that tangle?

See above.

MD>Very confused but God bless,

I hope the above will help. However, if it doesn't, then there is nothing more that I can say. As I have said to you before, I don't have the time to respond to such private messages, so please don't send me any more. Thanks.

[...]

Stephen E. Jones, BSc (Biol).
"Problems of Evolution"

Sunday, September 18, 2005

Debating Darwin: An age-old discussion evolves yet again, etc

Here is a science news item with my comments in square brackets:

Debating Darwin: An age-old discussion evolves yet again; two new books take a look, Dallas Morning News, Jerome Weeks, September 4, 2005. ... A few years ago, a young neighbor confronted me as I was mowing the yard. ... "You know," he announced, "evolution is just a theory." He had me there. Evolution is indeed a theory. But then, Albert Einstein's relativity is, too. ... Many of us still take "theory" to mean "hunch," when in science, it is closer to "a system of well-founded assumptions." That basic misunderstanding characterizes much of our oldest culture war, the still-fractious firefight between creationism and evolution. Witness two new, very different histories that trace the trenches of this battlefield right up to the present. Marvin Olasky and John Perry's Monkey Business assumes most of us don't know what really happened at the 1925 "monkey trial" in Dayton, Tenn. The same could be said about much of our history, but this ignorance has shaped the popular image of creationists' "countrified imbecility" vs. the wise evolutionists. In fact, the trial was hardly a defeat for creationism. The Darwinians won the image battle among the educated, but several states and school boards quickly ditched Darwin. And the public relations victory was not due to evolution's validity, either, the authors argue. Biased journalists such as H.L. Mencken got the Dayton story wrong, plus there was the influential play-turned-film, Inherit the Wind. ... But little of it is news to anyone who has paid attention. To cite a small, typical example, the Scopes trial was a "media event," concocted by the tourism-hungry town leaders and the American Civil Liberties Union, out to challenge the state's anti-evolution law. John Scopes may never have even taught Darwin. ... Monkey Business makes much of Darwin's Anglican anxiety, his desire to separate God from a natural world that Darwin saw as driven by brutal competition. Why would a benevolent deity devise such a dog-eat-dog existence? This implies, though, that evolution has a theological component, the authors note. And at the very least, evolution does presuppose a "hands off" deity. .. The catch here is that all science presupposes a "hands off" deity. No miracles are allowed to monkey up the lab results. What Monkey Business actually underscores is not religion but politics. A scientific-religious issue is being argued in courts and school boards, as if they ever could settle one's faith in God or what hominid line led to homo sapiens. Which is why Americans are still fighting about this while the rest of the scientific world has moved on. In this political struggle, Darwinians have relied on the courts to bar the unconstitutional use of tax money to teach religion. But in doing so, they have fueled widespread (and often Southern, regional) resentments against "elitist experts" and "activist judges." Creationists, meanwhile, tend to appeal to school boards and the public, knowing they can sway a popular vote. ... The well-funded conservative push to teach both intelligent design and evolution is the latest such popular appeal. In all this, Dr. Olasky and Mr. Perry approvingly cite Michael Ruse, a philosophy professor who made the "evolution-religion" argument above. What's more, Dr. Ruse's new book, The Evolution-Creation Struggle , charges many evolutionists with being their own worst enemies, alienating devout supporters with an acidic atheism. ... A Quaker, Dr. Ruse is sympathetic to people's efforts to reconcile religion and reason, but he's also well-versed in science. Struggle is a succinct but nuanced history of ideas, tacking back and forth between the origins of Biblical inerrancy and Darwinism. Ultimately, he faces the question of whether intelligent design is a science. Because it makes no reference to God or Genesis, should it be taught with evolution? Consider evolution first. Darwin developed it 150 years ago, before Mendelian genetics, DNA testing and plate tectonics. These involve whole areas of science unknown to Darwin, yet they confirmed and expanded his theory. ID, in contrast, is an odd science in that it leads nowhere. It has generated no useful experiments. With DNA, we have an amazing creation, supposedly too complex for random mutation to shape. So why is it a mess? What designer came up with all of these redundancies and old, useless bits? ID doesn't just fail to offer answers; it doesn't even provide avenues of research. Dr. Ruse concludes with a sweeping rejection: "We find no empirical or conceptual reason whatsoever to think of intelligent design theory as genuine science." What we have in creationism vs. evolution is a metaphysical argument, he writes, "a struggle for the hearts and souls of people.".... And this is why, justifiably, many scientists and teachers have been up in arms. ...

[Note the admission that "evolution has a theological component" and "does presuppose a `hands off' deity." But if the "deity" is not "hands off" (as the Christian God is not) then evolution is, to that extent, false! Again the Darwinist attempt to dismiss ID as "genuine science", this time because "It has generated no useful experiments". But this confuses (inexcusably so, given that Ruse is a leading philosopher of science) experimental science with historical science. ID, like evolution, is concerned with unique events that took place in the far distant past and are not occurring today (e.g. the design of the bacterial flagellum and the vertebrate blood clotting cascade, etc) and is, like evolution, not resolvable by the experimental method.

Here are some quotes by evolutionists pointing out that, "evolutionary biology is a historical science ... evolutionary biologists cannot ... usually cannot resolve issues with a simple experiment":

"In science's pecking order, evolutionary biology lurks somewhere near the bottom, far closer to phrenology than to physics. For evolutionary biology is a historical science, laden with history's inevitable imponderables. We evolutionary biologists cannot generate a Cretaceous Park to observe exactly what killed the dinosaurs; and, unlike "harder" scientists, we usually cannot resolve issues with a simple experiment, such as adding tube A to tube B and noting the color of the mixture. The latest deadweight dragging us closer to phrenology is "evolutionary psychology," or the science formerly known as sociobiology, which studies the evolutionary roots of human behavior. There is nothing inherently wrong with this enterprise, and it has proposed some intriguing theories, particularly about the evolution of language. The problem is that evolutionary psychology suffers from the scientific equivalent of megalomania. Most of its adherents are convinced that virtually every human action or feeling, including depression, homosexuality, religion, and consciousness, was put directly into our brains by natural selection. In this view, evolution becomes the key--the only key--that can unlock our humanity." (Coyne J.A., "The fairy tales of evolutionary psychology." Review of "A Natural History of Rape: Biological Bases of Sexual Coercion," by Randy Thornhill & Craig T. Palmer, MIT Press, 2000. The New Republic, March 4, 2000)

"Evolutionary biology ... is a historical science ... experiments are inappropriate techniques for the explication of such events and processes":

"Evolutionary biology, in contrast with physics and chemistry, is a historical science-the evolutionist attempts to explain events and processes that have already taken place. Laws and experiments are inappropriate techniques for the explication of such events and processes. Instead one constructs a historical narrative, consisting of a tentative reconstruction of the particular scenario that led to the events one is trying to explain." (Mayr E., "Darwin's Influence on Modern Thought," Scientific American, Vol. 283, No. 1, pp.67-71, July 2000, p.68)

"Since evolution treats historically unique events that occurred millions of years ago, it ... uses methods different from the controlled experiment ... search for an underlying pattern among unique events, and retrodiction (predicting the yet undiscovered results of past events), for example":

"Science is a pluralistic enterprise, validly pursued in many modes. But Rifkin ignores its richness by stating that direct manipulation by repeatable experiment provides the only acceptable method for reaching a scientific conclusion. Since evolution treats historically unique events that occurred millions of years ago, it cannot pass muster. Rifkin doesn't seem to realize that he is throwing out half of science-nearly all of geology and most of astronomy, for instance-with his evolutionary bath water. Historical science is a valid pursuit, but uses methods different from the controlled experiment of Rifkin's all-encompassing caricature-search for an underlying pattern among unique events, and retrodiction (predicting the yet undiscovered results of past events), for example." (Gould S.J., "Integrity and Mr. Rifkin," in "An Urchin in the Storm: Essays about Books and Ideas," [1987], Penguin: London, 1990, reprint, p.234)

"The fallacy of the crucial experiment. ... `crucial' experiments rarely decide major issues in science-especially in natural history":

"The fallacy of the crucial experiment. In high-school physics classes, we all learned a heroically simplified version of scientific progress based upon a model that does work sometimes, but by no means always-the experimenum crucis, or crucial experiment. Newton or Einstein? Ptolemy or Copernicus? Special creation or Darwin? To find out, perform a single decisive experiment with a clearly measurable result full of power to decree yea or nay. Throw the accused witch in the pond; if she sinks, she was innocent (however dead by drowning). ... more generally, single `crucial' experiments rarely decide major issues in science-especially in natural history, in which nearly all theories require data about `relative frequencies' (or percentage of occurrences), not pristine single cases. Of course, for a person who believes that evolution never occurs at all, one good case can pack enormous punch, but this basic issue was adequately resolved more than one hundred years ago. Nearly every interesting question in evolutionary theory asks `how often' or `how dominant in setting the pattern of life'-not `does this phenomenon occur at all?' For example, on the most important issue of all-the role of Darwin's own favored mechanism of natural selection- single examples of selection's efficacy advance the argument very little. We already know, by abundant documentation and rigorous theorizing, that natural selection can and does operate in nature. We need to determine the relative strength of Darwin's mechanism among a set of alternative modes for evolutionary change-and single cases, however elegant, cannot establish a relative frequency." (Gould S.J., "The Paradox of the Visibly Irrelevant," Natural History, December 1997/January 1998, Vol. 106, No. 11, p.60)

"My point is that for such a theory [of physics] one could propose a crucial experiment ... This cannot be done in evolution, taking it in its broad sense":

"DR. EDEN: I would like here to come to the defense of Dr. Popper. I think we should make a clear distinction between falsifiability and use. I am not denying and I don't know that anybody else is denying the use fulness of evolutionary concepts as means for looking at problems; but it is a theory of a different kind. We may contrast it with theories of physics. Certainly Newtonian physics is falsifiable. Even in biology, I recall one occasion on which I helped develop a very ingenious and very plausible theory regarding the countercurrent mechanism in the kidney. It was not only falsifiable, it was false. My point is that for such a theory one could propose a crucial experiment and check as to whether or not the theory was false or not. This cannot be done in evolution, taking it in its broad sense, and this is really all I meant when I called it tautologous in the first place. It can, indeed, explain anything. You may be ingenious or not in proposing a mechanism which looks plausible to human beings and mechanisms which are consistent with other mechanisms which you have discovered, but it is still an unfalsifiable theory." (Eden M., "Discussion: Paper by Dr. Wald," in Moorhead P.S. & Kaplan M.M., ed., "Mathematical Challenges to the Neo-Darwinian Interpretation of Evolution: A Symposium Held at the Wistar Institute of Anatomy and Biology, April 25 and 26, 1966," The Wistar Institute Symposium Monograph Number 5, The Wistar Institute Press: Philadelphia PA, 1967, p.71)

"The applicability of the experimental method to the study of such unique [macroevolutionary] historical processes is severely restricted ... Experimental evolution deals of necessity with only the simplest levels of the evolutionary process, sometimes called microevolution":

"Mutation is a basic physiological process which is studied experimentally, with the aid of physical and chemical methods. On the other hand, it is manifestly impossible to reproduce in the laboratory the evolution of man from the australopithecine, or of the modern horse from an Eohippus, or of a land vertebrate from a fishlike ancestor. These evolutionary happenings are unique, unrepeatable, and irreversible. It is as impossible to turn a land vertebrate into a fish as it is to effect the reverse transformation. The applicability of the experimental method to the study of such unique historical processes is severely restricted before all else by the time intervals involved, which far exceed the lifetime of any human experimenter. ... Experimental evolution deals of necessity with only the simplest levels of the evolutionary process, sometimes called microevolution." (Dobzhansky T.G., "On Methods of Evolutionary Biology and Anthropology, Part I, Biology," American Scientist, Vol. 45, No. 5, December 1957, p.388)

Since Ruse (being a leading philosopher of science) must know this, it is disingenuous of him to demand a crucial experimental test of ID while exempting evolution from the same requirement. Once again we have an evolutionist employing the fallacy of special pleading (double standard):

"THE FALLACY OF SPECIAL PLEADING To commit the *fallacy of special pleading*is to apply a double standard: one for ourselves (because we are special) and another (a stricter one) for everyone else. ... To engage in special pleading is to be partial and inconsistent. It is to regard one's own situation as privileged while failing to apply to others the standard we set for ourselves (or, conversely, to fail to apply to ourselves those standards we apply to others) ..." (Engel S.M., "With Good Reason: An Introduction to Informal Fallacies," St. Martin's Press: New York NY, Fourth edition, 1990, pp.144-146. Emphasis original)
"Special Pleading: `having it both ways' ... One-sided pleading becomes special pleading when you `have it both ways.' You find the reasons where your advantage lies, but refuse to apply the same principle to yourself that you apply to others. Salesmen, lawyers, debaters are not the only people ever guilty of rationalizing in this way. Scientists, educators, statesmen -in fact anybody who has something to gain or who has merely warmed to his argument-can be found on occasion ignoring or twisting the facts to his own advantage." (Fearnside W.W. & Holther W.B., "Fallacy: The Counterfeit of Argument," Prentice-Hall: Englewood Cliffs NJ, 1959, 25th Printing, p.108)
"There is a common fault in argument arising from the influence of prejudice which may be employed deliberately as a dishonest trick, but which more usually is the result of the speaker being himself blinded by his prejudices. This is the use in one context of an argument which would not be admitted in another context where it would lead to the opposite conclusion. This is 'special pleading'." (Thouless R.H., "Straight and Crooked Thinking," [1930], Pan: London, Revised Edition, 1973, 15th printing, pp.156-157)

to support evolution. See my "Problems of Evolution" book outline, PE 2.4.4.5. "Fallacies used to support evolution ... Special pleading (`double standard')."

As for "DNA" being allegedly "a mess", this is self-refuting. Since the brain is a product of DNA, then how would a Darwinist be able to trust his reasoning that "DNA ... is ... a mess"? And as for "ID ...fail[s] to offer answers" for why DNA contains "all of these redundancies and old, useless bits", I am an IDist and here is my answer, "based on a hypothesis which is an extension ... of the argument from design", namely a Designer who wanted a living world "constructed according to a principle of maximum diversity":

"Why do we suffer? Why is the world so unjust? What is the purpose of pain and tragedy? I would like to have answers to these questions, answers which are valid at our childish level of understanding even if they do not penetrate far into the mind of God. My answers are based on a hypothesis which is an extension both of the Anthropic Principle and of the argument from design. The hypothesis is that the universe is constructed according to a principle of maximum diversity. The principle of maximum diversity operates both at the physical and at the mental level. It says that the laws of nature and the initial conditions are such as to make the universe as interesting as possible. As a result, life is possible but not too easy. Always when things are dull, something new turns up to challenge us and to stop us from settling into a rut. Examples of things which make life difficult are all around us: comet impacts, ice ages, weapons, plagues, nuclear fission, computers, sex, sin and death. Not all challenges can be overcome, and so we have tragedy. Maximum diversity often leads to maximum stress. In the end we survive, but only by the skin of our teeth." (Dyson F.J., "Infinite In All Directions: Gifford Lectures Given at Aberdeen, Scotland, April-November 1985," [1988], Harper & Row: New York NY, 1989, reprint, p.298)]

Stephen E. Jones, BSc (Biol).
"Problems of Evolution"

"The Evolution Wars" (TIME, August 15, 2005) #4

Here is part #4 of my multi-part critique (in square brackets) of the articles in TIME of August 15, under the cover story, "The Evolution Wars":

THE EVOLUTION WARS
By Claudia Wallis
[...]

[Continued from part #3. See previous parts #1 & #2]

As far as many Americans are concerned, however, the President was probably preaching to the choir. In a Harris poll conducted in June, 55% of 1,000 adults surveyed said children should be taught creationism and intelligent design along with evolution in public schools. The same poll found that 54% did not believe humans had developed from an earlier species--up from 45% with that view in 1994--although other polls have not detected this rise.

[The differing percentages in various polls in the response to the question about human origins, presumably is due to the way the question was put. But one constant across all polls seems to be the clear majority who want alternatives to evolution, (i.e. "creationism and intelligent design along with evolution"), taught in schools. The public clearly are not buying the Darwinists' self-serving argument that to deny design in nature is "science" but to affirm design in nature is "religion".]

Around the U.S., the prevalence of such beliefs and the growing organization and clout of the intelligent-design movement are beginning to alter the way that most fundamental tenets of biology are presented in public schools.

[Although there does not yet seem to be much overt evidence of it, it is likely that this grass-roots pressure to teach more about evolution:

"JANUARY 29, 2004 - New science standards proposed by the Georgia Department of Education eliminate all references to `evolution' and instead use the term `biological changes over time,' in order to avoid public protest over the lack of thoroughness in how evolution is presented. `This is just absurd. Georgia needs to teach more about evolution, not less,' said Rob Crowther, spokesman for Discovery Institute’s Center for Science & Culture. `They need to be presenting the scientific evidence both for and against Darwin’s theory. There is a growing controversy among scientists about the ability of natural selection or chemistry alone to explain the complexity of life. Ignoring the word evolution won't make the controversy go away.'" ("Georgia Schools Should Teach More About Evolution Not Less," Discovery Institute, January 29, 2004)
i.e. its philosophical assumptions, its problems, and alternative explanations, is beginning to be felt in schoolrooms across America.]

New laws that in some sense challenge the teaching of evolution are pending or have been considered in 20 states, including such traditionally liberal bastions as Michigan and New York.

[When I started in this debate over a decade ago, the Darwinist claim was that the only opposition to evolution was from `fundamentalitsts' in the `Bible-belt'. But quite clearly the opposition to evolution being the only alternative to be taught in schools is broad-based and increasingly so.]

This week in Kansas, a conservative-leaning state board of education is expected to accept a draft of new science standards that emphasize the theoretical nature of evolution and require students to learn about "significant debates" about the theory. The proposed rules, which won't be put to a final vote until fall, would also alter the state's basic definition of science. While current Kansas standards describe science as "the human activity of seeking natural explanations for what we observe in the world," the rewritten definition leaves the door open, critics say, for the supernatural as well.

[What the Darwinists are upset about is that the new Kansas science standards will not beg the question in favour of naturalism (i.e. nature is all there is: there is no supernatural - which is false BTW) , by using neutral language like, "Science is a systematic method of continuing investigation":

Kansas debate focuses on defining science: Would supernatural causes be added to the equation?, MSNBC/AP, John Hanna, May 16, 2005. TOPEKA, Kan. - The Kansas school board's hearings on evolution weren't limited to how the theory should be taught in public schools. The board is considering redefining science itself. Advocates of `intelligent design' are pushing the board to reject a definition limiting science to natural explanations for what's observed in the world. Instead, they want to define it as `a systematic method of continuing investigation,' without specifying what kind of answer is being sought. The definition would appear in the introduction to the state's science standards. The proposed definition has outraged many scientists, who are frustrated that students could be discussing supernatural explanations for natural phenomena in their science classes."
Note the begging of the question in this last line, "discussing supernatural explanations for natural phenomena in their science classes." How in the case of origins (e.g. the origin of the universe, the origin of life, the origin of life's major groups, the origin of man), do the Darwinists know that the "phenomena" was "natural" and not "supernatural"? As Denyse O'Leary pointed out, what is at the heart of the controversy " is a conflict between a naturalistic definition of science and an evidence-based one":
Kansas science standards approved: Would permit questioning Darwinism, Denyse O'Leary, The ID Report, 07/16/05. The heart of the Kansas controversy over what should be taught in schools is a conflict between a naturalistic definition of science and an evidence-based one. Naturalism is a type of philosophy that argues that nature is all there is, has been, or ever will be. It is opposed not only to theism but to any assumption that nature incorporates design or purpose. (A Buddhist or agnostic, for example, may not believe in gods/God, but may accept that there is design or purpose in nature.) However, many prominent scientists are naturalists, and they have a tendency to think that science is the handmaid of naturalism.
Having a non-question-begging neutral definition of science would permit non-naturalistic explanations (e.g. intelligent design, creation) to be proposed, if they better fit the evidence, without them being ruled out in advance as not "science" but "religion." Under those original standards, if Antony Flew was a Kansas student, he could not "follow the evidence wherever it leads" and conclude from the scientific evidence that God created the first living organism:
Famous Atheist Now Believes in God, ABC News/AP. One of World's Leading Atheists Now Believes in God, More or Less, Based on Scientific Evidence ... NEW YORK Dec 9, 2004 - A British philosophy professor who has been a leading champion of atheism for more than a half-century has changed his mind. He now believes in God more or less based on scientific evidence, and says so on a video released Thursday. At age 81, after decades of insisting belief is a mistake, Antony Flew has concluded that some sort of intelligence or first cause must have created the universe. A super-intelligence is the only good explanation for the origin of life and the complexity of nature, Flew said in a telephone interview from England. ... Over the years, Flew proclaimed the lack of evidence for God while teaching at Oxford, Aberdeen, Keele, and Reading universities in Britain, in visits to numerous U.S. and Canadian campuses and in books, articles, lectures and debates. There was no one moment of change but a gradual conclusion over recent months for Flew, a spry man who still does not believe in an afterlife. Yet biologists' investigation of DNA `has shown, by the almost unbelievable complexity of the arrangements which are needed to produce (life), that intelligence must have been involved,' Flew says in the new video, "Has Science Discovered God?" ... The first hint of Flew's turn was a letter to the August-September issue of Britain's Philosophy Now magazine. "It has become inordinately difficult even to begin to think about constructing a naturalistic theory of the evolution of that first reproducing organism," he wrote. ... if his belief upsets people, well "that's too bad," Flew said. "My whole life has been guided by the principle of Plato's Socrates: Follow the evidence, wherever it leads."
but under the proposed new science standards he could, and Kansas students can!

[To be continued in part #5]

Stephen E. Jones, BSc (Biol).
"Problems of Evolution"