More on Gosse's OMPHALOS

From: John W Burgeson (burgytwo@juno.com)
Date: Fri Feb 09 2001 - 12:27:51 EST

  • Next message: John W Burgeson: "Re: Mathematics and Physics from Genesis to Revelation"

    I was reading an article published by a Dr. John Sharp from
    Scotland last night and came across more commentary
    on Gosse's OMPHALOS. Here are my notes and comments on that article:

    Notes on OMPHALOS by Gosse, published in 1857.

    The following is from a footnote to an article by Dr. Donald MacKay, as
    attributed
    to him in an article from the "Christian Network" apparently sited
    on the Internet out of Scotland. The article comes from Dr. John Sharp
    and is
    taken from an address by him in October 1993.

    "Certainly Gosse seems to have given his contemporaries the impression
    that the creation was a debatable event a few thousand years ago
    on our time scale: and in this I have no wish to defend him. BUT, with
    all his faults, I think he showed more insight into the logic of the
    Genesis
    narrative than opponents such as Charles Kingsley, who held that on
    Gosse's theory
    the creator had perpetrated a deliberate falsehood by creating rocks
    complete with fossils. For whatever the peculiarities of Gosse's view,
    the
    point apparently missed by Kingsley is that some kind of inferable past
    is inevitably implicit in any ongoing system, whether with fossils or
    without,
    so that to speak of falsehood here is to suggest a nonexistent option.
    Creation
    in the biblical sense is willing into reality the whole of our
    space-time,
    future, present and past. If the creator in the Genesis narrative were
    supposed
    to make the rocks without fossils, this would not have helped, for
    nothing
    could have prevented the rocks from having some physically inferable
    past; their
    past simply would have been different and
    moreover inconsistent with the rest of the created
    natural history. On Kingsley's argument, pressed to its logical
    conclusion,
    God ought not to have created any matter at all, since even
    molecules cannot help having some inferable past history."

    It seems to me that MacKay's argument is persuasive. If one posits
    "sudden" creation, the thing created necessarily has to show
    evidences of a past (virtual) history.

    Suppose I build a model airplane. Ten inches long, made of balsa wood,
    glue
    and paper, nobody who examines it will infer a history where it once flew

    through the air and shot down enemy planes.

    But I am a master craftsman, and I build it a second time, this
    time using materials used in "real" airplanes. I also build it
    life size, and even put on it (for realism purposes) signs of
    battle. In short, I do a great job. Now when people examine it, they
    necessarily must infer a virtual history for the artifact. The better
    job I do, the less likely they are to see it for what it is, a
    model, not a real thing.

    Next I build a dog. Again, my craftsmanship is superb. Even if I cannot
    give it life, those who examine it will necessarily infer a prior
    history of the artifact, one which never happened. There is no way I
    can build it which would not so mislead them.

    When Jesus created the wine at the Cana wedding, presumably
    some of the guests, perhaps most, did not see it done. Certainly
    the host did not see it done, for we read his words of amazement,
    not at the deed, but at the quality of the resulting beverage. Were he
    a scientist, and inclined to do so, no analysis of that wine would show
    anything
    else than a long history of grapevine -- winepress -- beverage.

    All this to say that Gosse, while his theory is strange, was a smart
    cookie and had thought this thing through pretty well. That some (many?)
    of his categories did not understand is too bad. One may properly fault
    the theory
    for being "thin," or for being untestable; that's OK. Even Gosse did
    that. But do
    not argue that it necessarily requires a "deceptive god" to be viable; it
    does not do that.

    It has been 140 years since OMPHALOS was published, and the discussions
    about it (of that era) have long been consigned to dust. Still, I wonder
    if Gosse defended his ideas in print elsewhere than in the book, and if
    anyone of that era understood his arguments.

    Burgy
    ________________________________________________________________
    GET INTERNET ACCESS FROM JUNO!
    Juno offers FREE or PREMIUM Internet access for less!
    Join Juno today! For your FREE software, visit:
    http://dl.www.juno.com/get/tagj.



    This archive was generated by hypermail 2b29 : Fri Feb 09 2001 - 12:34:11 EST