Monday, February 24, 2014

We Must Understand It Before We Argue It

Following the Ham/Nye debate, a disturbing post went around on Facebook showing over 20 creationists trying to make a point against naturalism or evolution by holding up a sign with a clever statement or question on it that was supposed to make skeptics doubt their worldview.  I know from conversations with people who know science that it actually did the opposite. When arguing against a scientific theory or model, it is best to learn about the subject first!  Any argument against evolution that has a chance to be successful must either present evidence against the model or show how the current evidence is being misinterpreted.  The more we labor to understand the science and then actually address the real issues, the further we get with the scientific community. Conversely, little is accomplished when one attempts to argue from an uninformed position.
Naïve statements actually drive people away from Christianity and perpetuate the idea that Christians are not intellectuals. We need to stop putting up barriers that keep people from even listening to the gospel; making sophomoric statements about science perpetuates the myth that Christianity is only for the uneducated. Since evolution is the hot topic and the one to which most people direct their statements, here is a quick primer to help us understand the theory better so we can discuss evolution from an intellectually informed position.
The broadest meaning of evolution is simply “change over time.” But evolution has many other meanings embedded within it, so we must be careful to be specific about our terms. I like how Fazale Rana of Reasons to Believe[1] breaks down the word evolution, so I am borrowing many of his definitions. One of the most common types of changes being referenced by the term evolution is “microevolution.” This is the variation that happens within a species in response to changes in environment, changes in competitive and predatory pressures, or genetic drift.  This allows a species to adapt to its environment and has been directly observed, so there is no reason to argue against this definition.  Species are adapting to their environment when the peppered moth population in England changes to a darker color because of pollution, when the finch beaks in the Galapagos become thicker during the dry season, or when guppy populations change from bright colorings to mostly grey, due to increased predation.
“Speciation” is the next meaning buried within the term evolution. Speciation comes from long term microevolution due to population isolation; a single population branching into a closely related organism, different enough to be classified as a different species. This has been directly observed, so this should not be argued either. For example, a turtle population can develop longer necks because of their isolation on an island, separate from other turtles.  This change is enough to make them a different species.
Another definition buried in the term evolution is “microbial evolution.” This is a form of micro-evolution, but occurs when viruses, bacteria, and single celled organisms change due to some kind of environmental pressure like pesticides or antibiotics.  This has also been directly observed. Ironically, this type of evolution may actually be evidence against macro-evolution! We have directly observed the HIV virus, the malaria organism, and E. coli bacteria evolve through countless generations, greatly surpassing the numbers of mammals that have ever lived in the earth.  What this has shown us is that there might be limit to what natural selection can do!
     
The bottom line: Despite huge population numbers and intense selective pressure, microbes as disparate as malaria and HIV yield similar, minor, evolutionary responses. Darwinists have loudly celebrated studies of finch beaks, showing modest changes in the shapes and sizes of beaks over time, as the finches’ food supplies changed. But here we have genetic studies over thousands upon thousands of generations, of trillions upon trillions of organisms, and little of biochemical significance to show for it.[2]
     
“Natural Selection” is also a concept embedded in the term evolution. This is the process through which evolution occurs.  Some individuals in a population may have one or more characteristics that allow them to reproduce at a higher rate than other individuals in that population.  This results in that particular set of characteristics being more prevalent in the population and is why populations of organisms can adapt to new environments.  If a population gets isolated by some geographic barrier, then natural selection operating in the new environment can result in speciation. Charles Darwin was not the first to propose that existing life on this planet came from previous organisms; what associated Darwin’s name with evolution was his discovery of evolution’s mechanism, natural selection.
“Chemical evolution” is probably the least used meaning of the term evolution. This has implications in the origin of life; that nature can create life through chemical processes all on its own.  Chemical evolution assumes that the organizational properties of atoms and molecules can manifest over long periods of time, resulting in the chemicals necessary for life. Chemical evolution requires complex organic molecules to form from simpler inorganic ones. This has not been observed under totally naturalistic circumstances, but instead when the building blocks for life have been shown to organize into materials needed for life it has been under very controlled conditions in a laboratory; not in the very dilute, very destructive, and very random conditions on the early earth. The experiments which create the substances necessary for life actually are showing that an outside mind is necessary to control the conditions for this to happen.

…when scientists do laboratory experiments, they are no longer passive observers of undirected processes. Instead, these researchers become active participants,
1.      Designing the protocol;
2.      Assembling the apparatus;
3.      Supplying the media and reagents for the experiments;
4.      Adjusting the initial conditions and regulating them throughout the study;
5.      Monitoring the course of chemical and physical changes, usually by withdrawing material from the apparatus.

In other words, human beings interject themselves into the experiment’s design, ironically, to demonstrate that life can emerge all on its own without purposeful intervention.  [These experiments are] no longer reflecting the actual evolutionary events thought to have occurred on the early Earth. Instead, these efforts reflect what’s possible when a researcher – an intelligent agent – orchestrates physiochemical processes.[3]

When most people think of the term evolution, I believe they are thinking of a population of organisms evolving into another entirely new creature, which we can call “macroevolution.”  This is an extrapolation of micro-evolution and speciation.  You can imagine if an organism continued to change over long periods of time it could evolve into a totally new type; like some ancient pig-like populations of anthracotheres adapting and changing through a series of new types of organisms eventually into hippopotamus and whales. Along with chemical evolution, this is the type of evolution that has not been directly observed. It is inferred as the best explanation from extrapolating speciation events, for what we see in the fossil record, from the biogeography of life on this planet, from homology (similar structures in different types if animals), and from DNA sequences. Since we have been able to sequence DNA, we have noticed that the more similar the sequence of genes, the more closely related the species are in history.
There really is no other competing naturalistic, scientific theory to explain the history of life on Earth; not because of some conspiracy, but because the evidence doesn’t yet warrant it! Scientists make their name by overturning existing theories and paradigms, so if there was another valid theory, someone would be presenting the counter evidence and arguing for it!  Because of recent evidence, a part of the theory is in flux.  The actual genetic mechanism of natural selection is in question; moving to a focus on developmental and regulatory genes as the places where the changes originate and away from the old idea of point mutations on the protein coding regions causing the changes.
Even though there is no good competing scientific theory, there are good reasons to be skeptical of what I have defined here as chemical evolution and macroevolution, as well as the extrapolation of microevolution. I will address both good arguments and bad arguments against evolution in future posts. What we cannot do is argue from a naive position or try to argue against science by using the Bible.  If we want people to both respect us and listen to us, we must know what we are talking about and we must limit our arguments against science to the evidence from the natural world.  If Christianity is true, then what we find will not conflict with what the Bible teaches; there is no reason to fear science or use bad arguments.  Either of these mistakes will be doing a disservice to Christianity by driving Bible believing Christians out of the scientific arena or by turning away seekers from ever hearing the gospel.



[1] Reasons to Believe, www.reasons.org
[2] Michael Behe, The Edge of Evolution, 2007, Free Press, New York
[3] Fazale Rana, Creating Life in the Lab, 2011, Baker Books, Grand Rapids, Michigan

Monday, February 17, 2014

Why The Evidence Shows the Earth is Old

I have been told that I am not a Christian. I have been accused of not taking the Bible literally.  I have had to listen to the charge that “we can’t believe what science tells us because scientists are fallen.” As a science teacher and a Christian, it is important to me to look at both subjects objectively and rationally, realizing that salvation is based on belief in Christ, not the age of the earth. I think the evidence from both the Bible and current science support an old earth view. You can be a Christian and at the same time accept the scientific evidence that overwhelmingly shows the earth to be 4.56 billion years old.
Really good science is done by non-Christians. In fact, science that actually confirms what the Bible teaches is done by people who assume a naturalistic position. While I am sure there are dishonest scientists, the vast majority look honestly at the evidence.  Just because they may have a non-Christian world view does not mean that they will come to bad conclusions. For example, we accept all kinds of scientific research done by atheists in the areas of medicine, automobile and airline technology, and electronics.  Why do we question it when it has to do with the age of the Earth?
Most scientists know that when they propose a model for nature, it is probably not fact and is probably not representing exactly what nature is like. Scientists generally enjoy that our view of nature constantly changes and what we state as “fact” now might not be “fact” 50 years from now. For a scientist to become famous, they usually need to find evidence that overturns an accepted paradigm or disproves an existing theory, so most are trying to do just that! In terms of evolution, the mechanistic model for how life evolves has changed in the last few years; this is why we continue to do research. However, there are areas in science that have been studied so exhaustively they do disserve the “fact” label. One example is speciation; the fact that micro-evolutionary changes in an isolated population can cause a new species to emerge.
When we claim to take the Bible literally, we must be clear about what that means! Genesis was not originally written just for us. It had to make sense to every person reading it throughout history. It was written in a different language, in a different cultural background, and originally for a different people group. We have to be careful not to impose our cultural understanding on the text. Scripture is inerrant, but our interpretation of it is not. We need to be humble in our claims of what Genesis (and any other text) is teaching. I take the Bible literally; to me that means that we attempt to figure out the purpose and meaning of what the original author wrote.
Scholars have been analyzing Genesis for thousands of years and there is no conclusion as to the one correct way to interpret the creation account. There are several possible interpretations that are not “literal”; many theologians take the account to be figurative. Genesis does not specify that creation was done in six 24 hour days. The earliest commentaries on Genesis from first century Jewish scholars show a mix of views on the age of the earth and 24-hour creation days. Philo wrote that the six days are figurative and are a metaphor for order and completeness. Josephus was undecided about the meaning of the expression “one day.”

It is important to realize that those who advocate long periods of time for the six “days” of creation are not saying that the context requires that these be understood as periods of time. They are simply saying that the context does not clearly specify for us one meaning of day or another, and if convincing data about the age of the earth, drawn from many different disciplines and giving similar answers, convinces us that the earth is billions of years old, then this possible interpretation of day as a long period of time may be the best interpretation to adopt.[1]

Jewish Genealogies are theological and they have gaps. You cannot use them to date a historical event in the Bible. The “witness who was there” did not tell us the age of the earth because the writings were concerned with teaching something more important.

It seems fair to conclude that the genealogies of Scripture have some gaps in them, and that God only caused to be recorded those names that were important for His purposes. How many gaps there are and how many generations are missing from the Genesis narratives, we do not know. The life of Abraham may be placed at approximately 2000 B.C., because the kings and places listed in the stories of Abraham’s life can be correlated with archaeological data that can be dated quite reliably, but prior to Abraham the setting of dates is very uncertain.[2]
New Testament writings do not confirm that Jesus believed in a literal, historical interpretation of Genesis 1. The proof texts that Ham gives for this on his website can all be easily interpreted from the point of view of Genesis being a theological treatise. In fact, as I have written in earlier posts, many of the early church fathers (who were closer in time to the teachings of Jesus) were tolerant of several views of the creation week; early Christian writings on the subject were also inconclusive and open to several views. Justin Martyr and Irenaeus (a student of Ignatius, Papias and Polycarp, who were all students of the Apostle John) both suggested that the “days” could be thousand year epochs. Clement of Alexandria (a third generation student of Mark and a fourth generation student of Peter) echoed Philo’s teaching that the six days are figurative and are a metaphor for order and completeness. Augustine wrote quite a bit about the creation days and concluded that the Genesis creation day is different from our understanding of a day.

Except for Augustine, the early church leaders expressed their views [on the Genesis creation account] tentatively. There is no indication that they sharply debated the issue or took a dogmatic stance. Instead, they charitably tolerated a diversity of views.[3]

Almost everything about observational astronomy contradicts a recent creation! We do observe the past directly. When you look out into space, the light you are seeing is from the past! We view the moon as it was 1.3 seconds ago, the sun as it was 8 minutes ago and the Andromeda Galaxy as it was 2.5 million years ago. We actually have a “picture” of the universe when it was 380,000 years old. The horizon “light travel time problem” no longer exists with the recent data we have from the Planck satellite.
We are also observing the past directly when we are studying fossils and when we are investigating old atmosphere trapped in ice cores. When radiometric dating is used correctly and corroborated with several dating techniques (as is usually done) it is accurate. Here is a long explanation for the accuracy of radiometric dating: www.asa3.org/ASA/resources/Wiens2002.pdf
The discoveries in the past 50 years are getting closer to confirming that the laws of nature have remained constant throughout the history of the universe, so you can extrapolate what you see now to what has happened in the past. For a discussion of this, go here: www.reasons.org/articles/sandage-test-affirms-biblical-creation-model-and-constant-laws-of-physics
The Bible does not have to be interpreted as teaching that there was a global flood.  I believe the Genesis flood is better understood as a local phenomenon from both the evidence in the Bible and the evidence from nature.  Go here (there are two parts) for a discussion of Biblical evidence: www.reasons.org/articles/exploring-the-extent-of-the-flood-part-one
It is not contrary to the Bible if animals and plants died before the fall. For a good explanation of this, go here: www.reasons.org/articles/animal-death-before-the-fall-what-does-the-bible-say
In conclusion, I want to again stress that salvation is based on belief in Christ, not the age of the earth. The purpose of this post reflects the overall purpose of the blog: To show skeptics and Christians that you can believe the Bible, you can be intellectual and you can use your mind without having to fear or belittle science. Current science that shows the earth to be 4.56 billion years old does agree with what the Bible teaches. When interpreted correctly, Christian scripture and nature should be in harmony. God created the universe and inspired the Bible; both should agree.


[1] Wayne Grudem, Systematic Theology, Zondervan, 1994.
[2] ibid
[3] Hugh Ross, A Matter of Days, NavPress, 2004.

Saturday, February 8, 2014

Creation or Evolution? A False Dichotomy

     As mentioned in my previous blog from February 4th, scholars have been analyzing Genesis for thousands of years and there is no conclusion as to the one correct way to interpret the creation account in the first chapter. There are several possible interpretations ranging from literal to analogical to mythical. For a complete treatment of all the Christian views on Genesis 1 go here: www.pcahistory.org/creation/report.pdf or here www.reasonablefaith.org/defenders-2-podcast/s9
     There has to be some truth in almost every one of the views. Genesis 1 is very carefully crafted to accomplish several goals. It gives the framework for how creation is organized; it gives us the function of several of the entities in nature and it provides an analogy for the human work week while at the same time introducing the theology of the Sabbath to the Jewish people. Because the Hebrews had been in Egypt for 400 years, their view of the creation and of Yahweh had been corrupted by the Egyptian culture and religions, so Genesis 1 was also corrective instruction; establishing who the real God was while putting nature in its appropriate place as separate from God.
     What I would like to explore in this blog is the possibility of the Genesis creation account matching with the scientific findings of today. What if the account was meant to do all the things mentioned above, but also was written so skillfully so that it would not contradict what actually occurred as the universe was created? As I have mentioned several times in this blog: When interpreted correctly, Christian scripture and nature should be in harmony. God created the universe and inspired the Bible, so both should agree.” I am not proposing that Genesis 1 is teaching science, but I am suggesting that at the very least, it will not contradict nature in the end. As I compare Genesis 1 to current science, all Bible quotes come from The Holy Bible: English Standard Version, 2001, Wheaton: Standard Bible Society. Biblical text will be quoted first in each section in bold font, followed by the current science information or perspective on that section. Much of the material for comparison comes from Reasons to Believe, a ministry headed by Hugh Ross. Their website is: www.reasons.org
“In the beginning, God created the heavens and the earth.” Current science has determined that the universe had a beginning 13.7 billion years ago (bya). See the February 1st blog to read more about how this matches with current Big Bang cosmology. The earth formed 4.56 bya and the moon formed 4.52 bya.
“The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters.” The earth began with no life on it.  More importantly, this verse takes us onto the earth and allows us to look at the remainder of the account from the perspective of someone standing on the surface of the earth; giving us the point of reference from which to observe the rest of creation.
“Let there be light, and there was light.” This has been troubling for scientists for the obvious reason that we have light showing up before the sun does. When the earth was young, it had a heavy blanket of clouds, gas, and dust around it. The atmosphere then cleared up enough to allow diffuse light to come through, but a translucent layer of cloud and gas remained enveloping the planet for a while. It is interesting that the verb used here in the Bible indicates letting natural laws run their course to allow the light to appear. If we are viewing this from the perspective of someone standing on the surface of the earth, you couldn’t tell where the light was coming from. This matches our scientific planet formation model.
“Let there be an expanse in the midst of the waters, and let it separate the waters from the waters.” Science agrees that there was water on the surface of the earth 3.8 bya.
 “Let the waters under the heavens be gathered together into one place, and let the dry land appear.” Science agrees that we had land on the surface of the earth 3.0 bya.
 “Let the earth sprout vegetation, plants yielding seed, and fruit trees bearing fruit in which is their seed, each according to its kind, on the earth.” The verb used here is again interesting in that it seems to say that God is commanding or allowing the earth to bring the vegetation into existence; letting plants appear from the natural course of events running their course on the earth. Could this indicate some kind of evolution? It is also my understanding that the Hebrew words for trees and plants are very general and could apply to almost any plant-like organism. In terms of fossilized plants, cyanobacteria are the oldest known fossils, dating to 3.5 bya. We have found that there were complex, multicellular, photosynthetic organisms (Rafatazmia chitrakootensis & Ramathallus lobatus) on the land 1.6 bya. A recent discovery is summarized here: http://www.reasons.org/blogs/todays-new-reason-to-believe/earliest-complex-vegetation-and-the-bibles-history-of-lifeThe date at which we find the first primitive plants is about 543 million years ago (mya). Trees show up about 410 mya and the first seed bearing plants appear 390 mya. 
 “And God made the two great lights—the greater light to rule the day and the lesser light to rule the night—and the stars. And God set them in the expanse of the heavens to give light on the earth, to rule over the day and over the night, and to separate the light from the darkness.” This is another place that seems to trouble those that know science the most. How can you have light and plants before the sun? Some will say that the genre of the writing doesn’t demand that the account be chronological; instead it is topical. This, of course, would solve this problem. Another perspective is that the sun is placed later in the week to displace it from a prominent position, as the sun was actually a god in the Egyptian creation account. However, if this is the literal order, we can rationalize it to current science because as a planet develops, the atmosphere will transition from translucent to transparent. Again, the verb used here seems to indicate natural laws running their course. If this is from the perspective of the surface of the earth, then at this point in the creation event the sky became clear enough to actually see where the light was coming from.
 “Let the waters swarm with swarms of living creatures, and let birds fly above the earth across the expanse of the heavens.” Again, Biblical Hebrew is very general, so it is difficult to know exactly what specific life forms are being created on days five and six. There wasn’t life in the water until 570 mya and the first land animals showed up 350 mya. If the Bible is meant to be chronological, these dates create an issue when compared to the dates for the plants appearing; trees at 410 mya and seed bearing plants at 390 mya.  If the text is referring to the complex, multicellular, photosynthetic organisms that show up 1 bya as plants, then there is no dating conflict. The first birds are found at 150 mya, with the evolution of birds thought to have begun in the Jurassic period; definitely after most plants. The Hebrew verb used in day five implies initial creation by God, so this would match with the first appearances of whichever life forms are described here; something like the Cambrian explosion in the fossil record.
“Let the earth bring forth living creatures according to their kinds—livestock and creeping things and beasts of the earth according to their kinds.” Again, if the Bible is chronological and you take this mean that all land animals were created on day six, then there is a problem with birds appearing before the land animals.  But the verb used here again implies nature going through its natural course and the manufacture of something from existing materials, so day six could be describing the animals that evolve from the types created earlier.  For example, the day six creation could be referring to the major radiation of mammals and the origins of primates.
“Let us make man in our image, after our likeness.” Modern humans (Homo sapiens sapiens) showed up somewhere between 100,000 and 50,000 years ago.
If the non-literal interpretations of Genesis are correct, then we have no need to even try to match the creation account to what current science is discovering. But if we take Genesis 1 to be describing the creation of the universe and the world literally, then it is possible to show that there is no disagreement with current science. This does require that you take the account to be from the perspective of someone standing on the surface of the earth so that the clearing of the atmosphere affects when one such person would first see the sun and moon as the light giving entities. This simple perspective change then allows the creation account in the Bible to match what current science has discovered about nature. You must also understand that Biblical Hebrew is very general, so it is hard to know what specific types of life are being created in each day. The Bible definitely describes an ordered creation of life in almost the same order as evolutionary theory describes.  The Bible definitely describes sudden appearances of “types”, with periods of time where the earth and life are allowed to run their natural course.  This matches the fossil record, which also shows explosions of “types” followed by periods of evolutionary change. 

Tuesday, February 4, 2014

Removing the Barrier: Genesis

The Genesis creation account has been a stumbling block for both Christians and non-Christians. A common objection to even considering the Christian faith has been, “I tried to read the Bible, but I just couldn’t get past the first chapter Genesis.” Sadly, the controversy that has come with these opening chapters of the Bible has kept countless people from ever hearing the important parts that come later; the truth about Christ has been hidden by misunderstandings about the creation account. Misconceptions about Genesis have also kept many Christians from studying science, creating a mistrust of science in the Christian community. As stated in the January 9th post on this blog, “When interpreted correctly, Christian scripture and nature should be in harmony. God created the universe and inspired the Bible, so both should agree.” If we read the Genesis creation account correctly, it doesn’t have to be a barrier to either science or Christianity.
In order to understand what a particular text is telling us, we need to know what the author meant to communicate, as well as what it meant to the original audience. Genesis was not originally written just for us. It had to make sense to every person reading it throughout history. It was written in a different language, in a different cultural background, and originally for a different people group. We have to be careful not to impose our cultural understanding on the text. Scripture is inerrant, but our interpretation of it is not. We need to be humble in our claims of what Genesis (and any other text) is teaching.
Scholars have been analyzing Genesis for thousands of years and there is no conclusion as to the one correct way to interpret the creation account. There are several possible interpretations that are not “literal”; many theologians take the account to be figurative. The main purpose of this article is to show skeptics, especially those that may have been turned off by Genesis in the past, that the Biblical creation account doesn’t have to be read as six consecutive 24 hour days and that the text is consistent with the earth being 4.5 billion years old.

It is important to realize that those who advocate long periods of time for the six “days” of creation are not saying that the context requires that these be understood as periods of time. They are simply saying that the context does not clearly specify for us one meaning of day or another, and if convincing data about the age of the earth, drawn from many different disciplines and giving similar answers, convinces us that the earth is billions of years old, then this possible interpretation of day as a long period of time may be the best interpretation to adopt.[1]

Historically, most scholars have emphasized that the Genesis creation account does not specify the date or the time period over which the creation took place. The view that the earth is 6000 to 10,000 years old is not taught in the Bible. The 6000 year date came from Archbishop James Usher in the seventeenth century and almost no evangelical scholar today holds this view. The earliest commentaries on Genesis from first century Jewish scholars show a mix of views on the age of the earth and 24-hour creation days. Philo wrote that the six days are figurative and are a metaphor for order and completeness. Josephus was undecided about the meaning of the expression “one day.” Early Christian writings on the subject were also inconclusive and open to several views. Justin Martyr and Irenaeus suggested that the “days” could be thousand year epochs. Clement of Alexandria echoed Philo’s teaching. Augustine wrote quite a bit about the creation days and concluded that the Genesis creation day is different from our understanding of a day.

Except for Augustine, the early church leaders expressed their views [on the Genesis creation account] tentatively. There is no indication that they sharply debated the issue or took a dogmatic stance. Instead, they charitably tolerated a diversity of views.[2]

Genesis is more about theology than it is about science. Since the Bible is a theological text, the emphasis is about God and what He wants us to know about Him. The crucial, undebatable points of Genesis are as follows:
1.      God is the creator of the universe.
2.      Creation (nature) is separate from God.
3.      Creation is ordered and under the control of God.
The creation story in the first chapter of Genesis is the introduction of this theology. The day-by-day structure of the narrative shows that creation is very systematic and the text makes it obvious that the true God is the only one doing the creating. The seven day motif also sets up the Jewish doctrine of the Sabbath. As an aside, for the scientist, nature being separate from God allows us to do science!
An interesting interpretation of Genesis comes from Johnny Miller and John Soden, in their book, In the Beginning… We Misunderstood. Miller and Soden show how the main purpose of the Genesis creation account is to correct the Hebrew people’s improper view of creation that had been corrupted by 400 years of living in Egypt. They claim that the teachings were necessary to break free from ancient Egyptian creation myths and teach the Hebrew nation the correct way to think about the beginning of the universe. This view does explain why Genesis 1 roughly matches an Egyptian creation myth, while Genesis 2 has the general pattern of Ancient Near Eastern creation myths.

Genesis is not presenting a new local deity to Israel, but, as the introduction to the Pentateuch, it is calling for Israel’s absolute allegiance to God, who claims absolute sovereign control. At the same time, the account demotes all the gods of Egypt and every other civilization with which Israel may have contact.[3]

The view that Genesis is a theological text, with the fact that scholars throughout history have disagreed on what a creation “day” means, ensures us that a scientist who holds to the earth being 4.5 million years old can be confident that they are not “creating a partition in their head” (see January 9th blog entry). Skeptics can also be certain that to become a Christian does not require you to think that God created the universe in a week only thousands of years ago.


[1] Wayne Grudem, Systematic Theology, Zondervan, 1994.
[2] Hugh Ross, A Matter of Days, NavPress, 2004.
[3] Johnny Miller and John Soden, In the Beginning … We Misunderstood, Kregel, 2012.

Saturday, February 1, 2014

Big Bang Cosmology & Christian Creation Theology

As we continue to do science and discover more and more about nature, we find that what we discover actually supports what the Bible has always taught about the universe! One of the most tested, and confirmed, scientific theories of our time is that all matter, energy, and time had a beginning. Creation out of nothing is one of the basic doctrines of the Christian faith. Jews and Christians have held this view for thousands of years; despite scientists that taught otherwise. The Aristotelian view of the universe as eternal was the standard scientific model for 2000 years prior to the mid to late 20th century, when we started to discover that the universe actually had a beginning!
Thinking that the universe was eternal in the past did create a paradox; first attributed to the German amateur astronomer Heinrich Wilhelm Olbers in 1823. His “dark night sky” paradox had, in fact, been discussed throughout the history of science. If light had been coming toward the earth for an infinite period of time from an incomprehensible number of stars that cover every inch of the sky, why is the majority of the night sky dark? If the universe has existed from infinity past, then the sky should always be filled with light.
The first empirical evidence against a past eternal universe came in 1914, when Vesto Slipher showed that several nebulae (at that time, defined as “any diffuse astronomical object”) were moving away from the earth. In 1916, Albert Einstein discovered that his equations of general relativity actually predicted an expanding universe; implying that the universe was not fixed and had to have a beginning! He “fudged” his equations to make them fit the current view of a fixed, unchanging universe; later calling that act the biggest mistake of his career.
Alexander Friedman, a Russian mathematician working in the 1920’s with Einstein’s theories, used the mathematics to show that the universe is expanding. A Belgian Roman Catholic Priest, George Lemaitre, simultaneously realized the implications of general relativity and in 1927 published his “hypothesis of the primeval atom.” He showed how the universe had to be homogeneous with a constant mass and a growing radius. A few years later, Edwin Hubble provided confirmation of what Slipher showed; that velocities of galaxies moving away from us must result from a general expansion of the universe. The implication here is that if the universe is expanding, then it must, at some time in the past, have been denser. If we run the expanding universe in reverse, then there had to have been a time when all matter was compressed together in an infinitely dense clump.
While the debate over whether the universe had a beginning continued, George Gamow, a chemist, showed in 1946 that only an universe expanding from an extremely hot condition could account for the present abundance of elements. The smoking gun finally came in 1965 when Arno Penzias and Robert Wilson detected radiation left over from the creation event and showed that the universe had to begin in a very hot and dense state. Stephen Hawking and Roger Penrose solidified the argument and created some controversy when they showed in 1970 that all space, matter, time & energy must have been created by an agent outside of space and time.
In the last 25 years, the COBE (Cosmic Background Explorer satellite), the WMAP (Wilkinson Microwave Anisotropy Probe) and the Planck Spacecraft (from the European Space Agency) have all collected data that has strengthened the hot big bang model and confirmed that the universe had a beginning. Current Big Bang Cosmology teaches that all matter, time, and energy were created out of nothing in a hot, dense, singularity that has been expanding and cooling since. The data is so strong that debate among scientists is no longer if there was a beginning; now it is mostly a discussion over what caused the beginning.
About three thousand years ago, the author of Genesis wrote, “In the beginning God created the heavens and the earth.”  An excellent case can be made that this first sentence in Genesis is describing creation ex nihilo, creation out of nothing.  God did not create out of any pre-existing materials and the phrase “the heavens and the earth” means everything; the entire universe.  In one sentence, Genesis 1:1 separated itself from all other creation accounts and from almost every religion throughout history.

With majestic simplicity the author of the opening chapter of Genesis thus differentiated his viewpoint, not only from that of the ancient creation myths of Israel’s neighbors, but also effectively from pantheism, such as found in Eastern religions like Hinduism and Taoism, from panentheism, whether of classical neo-Platonist vintage or twentieth-century process theology, and from polytheism, ranging from ancient paganism to contemporary Mormonism.[1]

The New Testament writers and the early Christian church fathers ascribe the existence of the universe to God alone; God is described as the ultimate source of all existing things.[2] Creation ex nihilo was defended in the second century by one of the early church fathers, Irenaeus, in Against Heresies. The Gospel of John begins with a statement about who created and the fact that He created all things!

In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. All things were created through Him, and apart from Him not one thing was created that has been created.[3]

The parallel between big bang cosmology and what the Bible teaches is astounding. Christian theology teaches that all matter, time, and energy were created out of nothing by God and this teaching was around thousands of years before science “discovered” it!

The best data we have are exactly what I would have predicted, had I nothing to go on but the five books of Moses, the Psalms, and the Bible as a whole.[4]

For the scientist who has lived by his faith in the power of reason, the story ends like a bad dream. He has scaled the mountains of ignorance; he is about to conquer the highest peak; as he pulls himself over the final rock, he is greeted by a band of theologians who have been sitting there for centuries.[5]

Our current model for the universe includes the fact that space is, and has been since the beginning, expanding.  Job 9:1–10 and Zechariah 12:1 in the Old Testament teach that God “stretches out” the universe. There is some controversy if this “stretching out” is the same kind of expansion that current science is referring to, but it does make you think, especially since Jewish theologians prior to 20th century science wrote about an expanding universe.
The claim that the Bible teaches current cosmology does not come from our present knowledge of science being read back into the Biblical texts. Jewish and Christian scholars, using only the Biblical texts, both described current cosmology long before the first evidence for our current theory. In the second century, Irenaeus defended creation out of nothing. Saint Augustine in his Confessions from the 4th century affirms the doctrine of creation out of nothing and states that there was a beginning of time and matter. The following passage was written by a Jewish Scholar, in the 12th century (notice the mention of the expanding universe):


At the briefest instant following creation all the matter of the universe was concentrated in a very small place, no larger than a grain of mustard. The matter at this time was very thin, so intangible, that it did not have real substance. It did have, however, a potential to gain substance and form and to become tangible matter. From the initial concentration of this intangible substance in its minute location, the substance expanded, expanding the universe as it did so. As the expansion progressed, a change in the substance occurred. This initially thin noncorporeal substance took on the tangible aspects of matter as we know it. From this initial act of creation, from this etherieally thin pseudosubstance, everything that has existed, or will ever exist, was, is, and will be formed.[6]

Christian doctrine for the last 2000 years has held that the universe had a beginning. For the vast majority of this time, the prevailing scientific view was that the universe was past and future eternal. Today, the scientific evidence for an absolute beginning to time, space, and matter continues to mount. Since God created the universe and also inspired the biblical writings, we should not be surprised with this astounding agreement between the Christian scriptures and nature.



[1] Philosophical Foundations for a Christian Worldview, J.P. Moreland and William Lane Craig, 2003, InterVarsity Press.
[2] Ephesians 3:9, Revelation 4:11, Romans 4:17, 11:36, 1 Corinthians 8:6, Colossians 1:16, Hebrews 11:3
[3] The Holy Bible: Holman Christian standard version. 2009 (Jn 1:1–3). Nashville: Holman Bible Publishers.
[4] Arno Penzias, Nobel Prize – Astronomy.
[5] Robert Jastrow, American astronomer, physicist and cosmologist, director of NASA’s Goddard Institute for Space Studies.
[6] Nahmanides, commentary on the Torah, 12th century