Biology-Theology in our Public Schools?
Is natural process unsupervised? Does "natural" mean "it happened without
God"?
For two years, a prominent organization
for science education said YES and YES.
Let's compare their biology-theology with conventional theology.
Natural Process — Does it
happen without God?
A normal-appearing natural event
can be interpreted theistically (as "produced by God"), atheistically, or
in other ways: deistic, pantheistic, animistic,...
For a theist, natural does
not mean "without God" because God designed and created
nature, and constantly sustains nature. And natural does
not mean "without control" because God can guide
nature so one natural result occurs instead of another natural result. {quoted
from my page about Theistic
Evolution & Theology} For a closer
look at natural process, a page (with ideas from 10 authors) asks,
"Is
natural
process guided by God?"
A Brief History of an Idea:
The Evolution of NABT's Statement about Unsupervised Evolution
Natural Process, according
to NABT-Theology in 1995
In contrast with this conventional
theology, for
more than two years, from April
1995 to October 1997, the National Associaton of Biology Teachers (NABT)
declared
— in their position statement on evolution, which stated that evolution
is an "unsupervised, impersonal" process
— that "natural" does mean "without God".
This is a clear declaration of anti-theistic theology, made in the name of science. It was accepted as a valid conclusion of science by many prominent educators, both inside and outside NABT. For example, Joseph McInerney — executive director of Biological Sciences Curriculum Study (BSCS) from 1985 to 1999 — praised the NABT statement in a report (January 1997) for the National Center for Science Education (NCSE), although without mentioning NABT's advocacy of "unsupervised" evolution. It was approved by the NABT board in March 1995, and in 1996 it was published in NABT's journal and in NCSE's Voices for Evolution (2nd Edition).
A Response from ASA Members in
1996
In late 1996, Loren Haarsma wrote
a letter (on behalf of participants in the e-mail list of the American Scientific
Affiliation) to the NABT Board of Directors. Their
letter made many productive suggestions about evolution education, including this:
"2. The Statement's
description of evolution as an "unsupervised, impersonal... process" (paragraph
5) is not religiously
neutral. Science is unable to determine whether
or not evolution is 'unsupervised.' Science is capable of describing
the observable characteristics of evolutionary mechanisms. For example,... While
each of these mechanisms can be modeled as a purely natural process, this
does not tell us whether the entire evolutionary process is ultimately supervised
or unsupervised. That question goes beyond the realm of science, into
philosophy and religion."
You can read the letter
from the ASA-list (sent November 1996) and a
discussion (October
1997) on the ASA e-mail list. This letter, questioning the logic of
NABT's theological statement, did not lead to any response or
change.
A Reluctant Change in 1997
Eventually, however, the statement
was changed. How did it happen? Here
is a summary from Christian Century:
Evolution Statement
Altered by Biologists
After
first refusing to do so, the National Association of Biology Teachers (NABT)
has dropped the words "unsupervised" and "impersonal" from
its official description of evolution. The group's eight-person board of
directors voted unanimously on October 11 to alter the wording of its two-year-old
statement in support of teaching evolution — and the board did so just
three days after it had voted unanimously not to make the change. Religion
scholar Huston Smith and philosopher Alvin Plantinga had urged NABT to make the
change, arguing that inclusion of the two words constituted a theological judgment
about the nonexistence of God that went beyond the boundaries of empirical science.
While the fossil record may shed
light on the process of evolution, the two scholars argued, it cannot answer
the question of whether evolution is or is not directed by God. They
argued that the statement was vulnerable, made NABT a legitimate target for
creationists,
and, since polls show that more than 90 percent of Americans profess belief
in God, undermined Americans' respect for scientists, especially when scientists
were drawing conclusions beyond the available evidence. NABT officials
first unanimously refused, and then three days later unanimously reversed
themselves. {Christian Century, November 12, 1997, p. 1029} {
After this change, here is NABT's
current statement. }
Eugenie Scott — who is director
of the National Center for Science Education (an organization dedicated to
pro-evolution education) and who played a major role in persuading the NABT
to change its
policy — tells the
story. [well, she did, but now it's "404: Page not found" and it doesn't seem to be anywhere on the NCSE website]
my comments on the story by Eugenie: She
says that NABT "had not intended the statement on
evolution to include theological positions." If this is true,
the leaders of NABT were philosophically naive. Didn't they
realize
that
declaring
a
process
to
be "unsupervised" was
taking a deistic/atheistic theological position? They defended
their statement by saying it "was
being interpreted by individuals outside of science as anti-religious and
unscientific." But is it only those "outside
of science" who thought NABT was claiming more than science can
claim? The
logical question is whether scientists can know, based on scientific evidence,
whether
or
not
a natural process
is unsupervised. In 1995, NABT answered by making a statement "in
the name of science" that cannot be justified by science. Eugenie
Scott explains: "One cannot make a scientific statement
that
the universe
is in any absolute sense ‘impersonal’ and ‘unsupervised.’ The
NABT Board dropped the two unnecessary words because it was the right thing to
do, scientifically."
A Backlash-Response in 1998
In early 1998, a few months after
the NABT revision, some scientists (led by Massimo Pigliucci) wrote An
Open Letter objecting to what they viewed as NABT's surrender
to creationists, and Eugenie
Scott wrote
a
response, and later (in 2005) Pigliucci
changed his mind [IOU, 2-20-09: this link is broken but I'll try to fix it soon] In
February 1998, the
ASA's e-mail list discussed the open letter and response — there
are four topics (Open
Letter,...) where
this
link takes you, plus other topics on the same page: NABT (scroll
up the page alphabetically, or type #236 at end of URL instead of #7), Eugenie
Scott... (#34), Re:
NABT Flap & Open
Letter... (#37),
and
The NABT Controversy (#82).
A Continuing Evolution of the NABT Statement
In 2000, the introduction of NABT's Statement on Teaching Evolution (2000) concluded by stating that "evolutionary theory, indeed all of science, is necessarily silent on religion and neither refutes nor supports the existence of a deity or deities." But in 2008, their Statement on Teaching Evolution (2008) says nothing about the theological limits of science or (because it's condensed to 24% of its length in 2000) many other topics. {their current Position Statement (2011) says nothing about supervision}
Continuing Discussions
Evolution — Does
it occur without
purpose and without God? contains excerpts from papers & letters
in PSCF (the journal of ASA) by John McIntyre, Douglas
Hayworth, and David Lahti, describing two logical fallacies; Hayworth
summarizes the fallacies: "a
dismissal of God's existence [or actions] is not logically warranted
on the basis of evolutionary theory" (as implied in the "unsupervised"
claim by NABT) and "a
belief in God does not logically warrant antagonism to evolution
as
science."
This paper began by describing
the view of conventional theism, that "natural" does mean "without
God", and here are some extra thoughts:
A theist believes that a
supernatural God is involved in natural process, so the natural
depends on the supernatural. Although thinking about natural as
being not-supernatural is sometimes useful,
to avoid wrong implications we usually should contrast natural-appearing (normal-appearing)
with miraculous-appearing.
NABT's education statement (1995-1997) supported...
A Bad Theological Argument against Theistic
Evolution:
The main difference between theistic
evolution and atheistic evolution is their nonscientific interpretation of
scientific theories about evolution. A
nonscientific atheistic
interpretation views a process of evolution as being not designed by
God, not guided by God, using matter not created by God. But a nonscientific theistic
interpretation can
disagree with these atheistic claims by proposing that an evolutionary process
was designed by God (and perhaps also guided by
God) and used matter created by God.
The bad argument
occurs in two stages: First, an atheistic interpretation of evolution — claiming
that it occurs without God — is accepted. Second, there is a
claim that "since evolution is atheistic, theistic evolution is illogical." Actually,
it's this argument that is theologically illogical, because it is based on
the atheistic claim that "natural" means "without God," which
implies that "if it isn't a miracle then God didn't do it" and
rejects the Bible-based claim that God created natural process, and can control it.
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