Historical
Science (Part 1) defends the general reliability of historical science. This
page, which is Part 2, looks at a specific application by explaining why
it is not logically justifiable for young-earth creationists to challenge
the credibility of all
historical sciences by asking, "Were
you there? Did
you
see
it?", and implying that "NO" means "then you can't know much
about it."
Why do scientists
sometimes disagree?
If all scientists have the
same evidence, will all reach the same conclusion? Often, but not
always. Debates occur in all areas of science, including the historical
sciences that study origins. When scientists disagree, does this
show that "it's all personal opinion and philosophical prejudice" with
no basis in fact, so you can ignore what they say? This question
is practical, because if the answer is "yes" you can avoid
wasting your time on science.
Why do scientists sometimes
disagree? Causes for disagreement can be "internal" or "external" with
respect to the essential foundation of science,
which is the logical evaluation of evidence.
• Differing conclusions
can occur for internal reasons, related to the
essentials of science, when the scientific logic is difficult because we're
asking sophisticated questions about complex systems, or the evidence is
inadequate and our background knowledge is incomplete.
• But while evaluating
evidence a scientist can be influenced by external factors
that are not a part of scientific logic, such as philosophical or religious
views, personal desires and group pressures. When individual scientists
(and their evaluations) are influenced by external factors in different
ways, they can reach different conclusions.
When external factors affect
the logical process of theory evaluation, most scientists think there is
a decrease in the quality of science, with science becoming less useful in
our search for truth about nature. They think we should recognize the
biasing influence of non-scientific factors, but while doing science we should
try to minimize this influence so our scientific evaluations can be
more objective and logical.
How well is their goal being
achieved? This varies from one situation to another, so it's best
to look at the details of a particular situation and ask, "What
conclusions are warranted by the scientific evidence-and-logic, and what
level of confidence is justifiable?" In general, I
think that most scientific evaluations are based mainly on evidence and
logic, and the overall quality and intellectual integrity of modern science
is high. Most scientists and scholars, including most members of
ASA, will agree. We think that "postmodern" critics,
who are highly skeptical about the reliability of science, are exaggerating
the difficulties, and that the essential foundation of science — the
logical evaluation of evidence — provides a reliable way to learn
about the fascinating world created by God.
Scripture and Science — Apples and
Oranges
God has provided two sources of
information for us, two "books"
for us to learn from, in scripture and nature. Based on careful studies
of nature, most
scientists
think
there is strong evidence that the
earth and universe are billions of years old. But proponents of young-universe
views
claim
that
these
conclusions
are based mainly
on nonscientific assumptions, not scientific evidence and logic. They
claim that humans have the abilities needed to correctly interpret
one of
God's books (scripture) but not the other
(nature).
In doing this, they ignore an
important principle: Trying
to
compare the Bible (an uninterpreted book)
with science (an
interpretation of nature)
is an "apples and oranges" comparison that isn't possible. Instead,
we should
compare theology (one fallible human interpretation) with
science (another fallible human interpretation) while trying to search
for truth.
Here are some comparisons of scripture and science, of apples
and
oranges,
by
proponents of
young-earth
views:
John Morris (president of the Institute
for Creation Research) asks, "Can man, with
a brain and reasoning powers distorted by the curse, evaluating only a portion
of the evidence, accurately reconstruct the history of the universe? Should
his historical reconstructions [his interpretations of nature] be put on
a higher plane than [his interpretations of] Scripture? Or is man and
his mind locked in the effects of the curse — a poor reflection of
the once glorious 'image of God' — now blinded by sin and the god of
this world, seeing things through a glass darkly?" {
The clarifications in [square brackets] are added by me, in all quotations.
} Evidently, his theology (his interpretation of scripture)
is not being affected by "a brain and reasoning
powers distorted by the curse" but their science (their
interpretation of nature) is affected. He is applying his radical
relativism in one area (for some people) but not another
area (for other people). Later in the
same page Morris declares his own infallible interpretation of scripture
to be an essential doctrine (both certain and important) when he recommends
that "no church should sanction a pastor, Sunday
school teacher, deacon, elder, or Bible-study leader who knowledgeably and
purposefully errs on this crucial [young-earth] doctrine."
According to Ken Ham (president
of Answers in Genesis), old-earth views assume that "man,
by himself, independent of revelation, can determine truth [in our interpretations
of nature using scientific evidence and logic] and impose this on [our interpretations
of] God's Word. Once this 'door' has been opened regarding Genesis,
ultimately it can happen with the rest of the Bible... and you have effectively
undermined the Bible's authority!" {source} Ham
seems to assume that his young-earth theology is based on scripture
"as it really is" without any interpretation. { In other
writings, Ham and Morris do defend their young-earth interpretation of scripture,
explaining why they
think it
is valid. But they should acknowledge that it is their interpretations
of scripture, not the scripture, that is being compared with science.
}
You can do an
experiment on "assumption awareness" by reading these quotations
with and without my square-bracket clarifications,
while
you
think carefully
about the unacknowledged assumptions of Morris and Ham, and why comparing
the Bible (information) and science (interpretation of information)
is a comparison of different things, like comparing apples and oranges.
Two Books of God
— or Radical Relativism?
Even though
"God
has provided two sources of information for us...
in scripture and nature," only scripture is useful for learning about the
history of nature, according to John Morris:
A
growing number of Christian teachers are returning to the oft discredited "double-revelation
theory," asserting
that nature reveals truth just as clearly as does God's written word. ... If
a conflict [between interpretations of Scripture and nature]... deals with
origins, the
Scripture yields to the Scientist. Thus the Bible [interpretation] is
made to bend to accommodate the conclusions of the scientist. ...
But scientists are not omniscient. Scientists
can and do make mistakes. ... Scientists are some of the most biased people
in
the
world.
...
All scientists have inherited from
Adam a cursed brain and a fallen mind. Most scientists are non-regenerate
if not anti-God. How can we expect them to come to truth, expecially
about origins? Since science and the scientific method are limited to
the present, how could fallible, limited scientists possibly reconstruct unobserved
history? Origins events are one-time, non-repeatable, unique events,
inaccessible to the scientific method. ...
Nature can tell us much about the
existence and nature of God, and even help us understand certain difficult
Bible passages. But to claim that
the majority opinion of scientists is on a par with Scripture [interpretation]
is a recipe for disaster. Yes, special and general revelation must always
agree, and both speak the truth, but not with equal clarity. {
source} {
I've added clarifications in [brackets]. Another clarification is
also important: If you read carefully, you'll see that Morris is criticizing
only scientists working in the
historical sciences,
not scientists who study the current operation of nature. }
Proponents of young-universe views
claim "our
theology is strong but your science is weak" in their attacks
on a "two books of God" approach
to improving our knowledge about nature: they
define their own interpretation of scripture as the only possible
interpretation, and their young-earth theology as infallible
certainty; they
challenge the credibility of scientists by claiming that most
scientists are basing their biased conclusions on their anti-Biblical worldview,
not
evidence and logic; and they
challenge the authenticity of evidence by claiming that God
created the universe with a false appearance of old age. They
are trying to "discredit the witness" that is testifying against their views.
The radical relativism of young-earth
creationists, regarding the reliability of historical science, is similar to
the radical relativism of postmodern skeptics. In a page asking, "Should
scientific method be eks-rated?", I criticize extreme postmodernist
views:
The radical
relativism of
postmodernism — claiming that scientific methods cannot help us determine
whether any idea is more worthy of acceptance than any other idea — begins
on solid ground. Most
scholars agree with its two basic premises — the limits of logic and
the influence of culture — but
they disagree about balance, about the relative contributions of logic and
culture in producing the theories of modern science. I
think the radical relativists took a good idea and extended it too far, without
sufficient
balance from rational
critical
thinking, and it became a bad idea.
A critical thinker should know,
not just the limits of logic, but also the sophisticated methods that scientists
have developed to cope with these limitations and minimize their practical
effects. By using these methods, scientists can develop a rationally
justified confidence in their conclusions, despite the impossibility of
proof or disproof. We should challenge the rationality of an implication
made by radical relativists, that if we cannot claim certainty then we
can claim nothing. Modern science has given up the quest for certainty,
and has decided to aim for a high degree of plausibility, for a rational
way to determine "what is a good way to bet."
These principles apply to all radical
relativism, whether it's proposed by postmodernists (about all science) or
young-earth creationists (about historical science).
But
instead of just thinking about the philosophy of relativism, let's look at
science and the logical principle that "multiple
independent confirmations" are usually a reliable indicator of probable truth. This
powerful principle of logic has
convinced almost all scientists that the earth and universe
are extremely old, and that scientific evidence-and-logic provides very strong
support for this conclusion.
A Wide Variety
of Abundant Evidence
Young-earth "flood geology" theories,
which propose that a global flood produced most of the earth's geology and
fossil record, lead to incorrect theory-based explanations of geological
formations, the arrangement of fossils in this geology, and the biogeographical
distribution
(now and in the fossil record) of animals and plants. Although young-earth
science makes some valid claims for the geological importance of catastrophic
events, this does not contradict the old-earth theories of modern geology,
which propose a combination of slow-acting uniformitarian
processes and fast-acting catastrophic events such
as volcanoes, earthquakes, and floods.
Evidence from a wide range of
fields — including
the study of sedimentary rocks, coral reefs, the fossil record in geological
context, biogeographical patterns, seafloor spreading and continental drift,
magnetic reversals, genetic molecular clocks, radioactive dating, the development
of stars, starlight from faraway galaxies, and more — indicates that
the earth and universe are billions of years old.
multiple
independent confirmations: Because "a long time" is an essential
component of many theories that in other ways (such as the domains they explain
and the other components they include) are relatively independent, it is less
likely that suspicions of circular reasoning are justified. With
this independence, the old-earth evidence is not like a "house of cards" where
if one part falls it all falls. It is more like a strong house with
a ceiling supported in many ways: by concrete walls reinforced by steel
rods, plus granite pillars, wood beams,... Each support would be
sufficient by itself, but when combined the support is even stronger. The
young-earth task of pulling down the "old-earth house" would require discarding
much of modern science. This isn't likely to happen, nor is it a
desirable goal.
What about future science? Although
yeCs can hope that in the future their scientific theories eventually will
obtain a closer match with observations, this optimism does not seem justified,
since the abundant evidence for an old universe occurs in so many different
areas. {the
abundant evidence in physics, geology, and astronomy}
beyond a reasonable
doubt — Is
the evidence adequate?
In a page asking "Can
scientists study the past?", John Morris describes his experience
on a jury trying to reach a verdict based on inadequate evidence. Is
this analogous to current historical sciences? No, because (as outlined
above) the abundant historical evidence is adequate, and when it
is logically evaluated it strongly
supports a conclusion that the earth and universe are billions of
years old.
The evidence seems overwhelming,
if we can believe what we see. But if what we
see is misleading, if the universe was created with a false appearance of old
age, then historical science will indeed be unreliable, and perhaps impossible.
False
Appearance
of Old Age: Essential and NonEssential
Light is reaching us from stars that
are
billions of light-years
away. How can this occur if the universe is less than ten thousand
years old? To avoid this difficulty and others, many advocates of young-earth
theology claim that the universe was created with apparent
age (AA) that makes some features appear to be very old even though the
actual age is very young. According to this theory, God created a universe
that would be immediately functional, with mature humans, complete ecosystems,
and
starlight that was created "in transit to us" instead of being released from
a shining star.
Theories of apparent age should be
taken seriously, because IF everything was created in a 144-hour period, THEN
some
appearance of age would be necessary to produce immediate
functionality. But the universe also includes many historical details
that would not be necessary for immediate functioning, and that (according
to "apparent age" theory) never really occurred, so we should think
about another if-then claim: IF
God wants to avoid misleading us with false history, then He will create a
universe that is old, so it can actually be the age it appears to
be. { A common claim — that "God has declared the
universe to be young in Genesis 1, so if it is not young then He is a liar" — is
based on an interpretation that is only one of several good interpretations.
}
When we're thinking about claims
for apparent age, we should distinguish between essential apparent
age (which would be necessary for immediate functionality
in a young universe) and nonessential apparent
age (which
would not be necessary for functionality). If the universe was created
with detailed nonessential apparent age, historical science would
be unreliable (as claimed by young-earth creationists) because we could
not know which
evidence was a result of actual history, and
which evidence was due to apparent history.
I think "apparent age" theories
are worthy of careful, respectful consideration. But when all things
are considered, I don't think it is wise to use a theory that includes nonessential
apparent age — especially when, as is usually the case, this is combined
with scientifically inadequate flood geology — as an essential part
of a foundation for science or faith. { details about Apparent
Age — A False Appearance of Old Age }
Harmonizing Science
and Worldview
Most people want their own
ideas — in
their personal
worldview (their view of the
world, used for living in the world) — to be logically consistent. This
desire produces mutual interactions between scientific theories and worldview
theories, with each influencing the other. Either type of theory,
or both, can be adjusted in an effort to achieve consistency.
For theories about
origins, an
atheist has no scientific
freedom because only one conclusion — a totally natural evolution
with no theistic action — is acceptable. By contrast,
a
theist has
options (young-earth creation, old-earth creation, or theistic evolution)
and is free to follow the evidence and logic of science to any conclusion. But
sometimes this freedom is rejected, and there is a strong influence
on science. In my opinion,
young-earth
views begin with a firm commitment to young-earth theology,
which makes significant
logical adjustments necessary in young-earth
science, but this does not produce satisfactory science. Although
a young-earth interpretation of the Bible is reasonable, this makes it
necessary to
accept science that is unreasonable.
old-earth views begin
with scientific support, which motivates an examination of theology. Then,
when we carefully study the Bible, we see the valid reasons (both linguistic
and theological) for an old-earth interpretation, so the old-earth science
has produced a
motivation to reconsider rather than a logical adjustment.
I think there is
much less logical adjustment with old-earth theology (which seems very
satisfactory) than
with
young-earth science (which
seems very unsatisfactory).
Of course, estimating "the
amount of logical adjustment" is a judgment call. Morris and Ham
will say that we're all being skeptical relativists, just about different things. They
are skeptical about the certainty of old-earth interpretations of nature,
and
I am skeptical
about
the certainty
of young-earth
interpretations of scripture. Whose skepticism is more justifiable? I
encourage you to carefully examine the
science and theology, to judge for yourself.
Here is some information that
may help you decide: A basic principle of scientific logic — which
is the main reason that evidence for an old earth and old universe
is so strong
— is summarized
above. By contrast,
in other pages I explain the weakness of arguments for young-earth theology,
such as the six days of
Genesis 1 (that seem designed to function as
a
logical framework) and
concerns about
animal
death before human sin.
Using the Two Books — an
Example and a Principle
In 1500, people claimed that the Bible teaches an
earth-centered
universe when it says "the sun rises and the sun
sets, and hurries back to where it rises," when it describes a mobile sun
that "rises at one end of the heavens and makes
its circuit to the other" and a stationary earth: "the
world is firmly established; it cannot be moved." (Ecclesiastes
1:5, Psalm 19:6, Psalm 93:1) In 1700, almost everyone agreed that the
Bible authors were simply describing what seems to be happening, just as
we now talk
about a sunrise or sunset.
What caused this change? Our
interpretation of the Bible was influenced by information from nature, interpreted
using
science. This influence was beneficial, since it helped us recognize
that in these passages the Bible was not making a scientific statement to
teach us "how the heavens go."
In this reinterpretation of scripture,
we are not comparing the Bible (which says "the
sun rises") with science (which claims "the earth moves")
and deciding which is more important. Instead, we are comparing different
interpretations (of the Bible, and of nature) and are wisely using all available
information in our search for truth. We are trying to find the correct
answer when we ask, "Does this Bible passage teach science?" For
questions about whether a particular passage is intended to teach us about
nature, information from nature — gathered and evaluated using scientific
methods — can be very useful. This principle of interpretation
was recommended by the International
Council on Biblical Inerrancy (1982) when they affirmed that "in
some cases extrabiblical data have value for clarifying what Scripture
teaches, and for prompting correction of faulty interpretations."
In the 1600s, appeals
to the Bible were used to support earth-centered science that was wrong. Currently,
are appeals to the Bible being used to support young-earth science
that is wrong?