Friday, May 11, 2018

What Darwinists and Young Earth Creationists Have in Common


My broad range of essays that address these considerations can be accessed at my website: www.christianityontheoffense.com

                It is obvious that Darwinists and young-earth creationists (YEC), when judged by the contents of their positions, take polar opposite points of view.  Although Darwinian evolution (DE) is not technically atheistic, it is currently[1] the origin-of-life paradigm of choice for virtually all atheists for the reason that, by definition, it alone purports to account for the present complexity of the entire array of biological life apart from either appeal or reference to, a personal intelligent creator and designer.  YEC by contrast holds that every existent thing under heaven and on earth was created by the God of the Bible in six twenty-four hour days.  Secondly, while Darwinists commit themselves to excluding every notion of teleology[2] in biology specifically, and in the physical sciences in general,  YECs on the other hand are motivated to, together with creation, “declare the glory of God” (Psalm 19:1).  So it might appear that DEs and YECs share nothing at all in common that is relevant to the question of the existence of God.

                Nevertheless there is one fundamental issue that bears strongly on the question of God’s existence, which both parties embrace.  That issue concerns the authority that is granted to scientific data with respect to this specific consideration.  I strongly suspect that neither party appreciates my drawing this comparison.  Although it is true that YECs eagerly concede their conviction that the Bible is higher in authority than scientific data or insight, DEs, by contrast, insist that no authority exists at all except scientific knowledge.  So they say … even while they instead effectively deny that very principle in practice.[3]  Setting aside their disparate motives (either, crassly put, for or against God), in actual practice, empirical[4] scientific[5] data[6] is in some manner suppressed by each party insofar as the data under consideration undermines the paradigm that they are seeking to advance.  For example, with respect to YEC, evidence from either cosmology or geology which objectively indicates that the universe is ancient is dismissed out-of-hand.  For DEs on the other hand, evidence from either cosmology (the Big Bang) or biology (information in DNA, the Cambrian Explosion) that can’t be explained by naturalistic means, is either dismissed or explained away by means of unsubstantiated theoretical conjectures.

                Neither of these postures are defensible when judged against the criteria that is affirmed within their own respective positions.  For example, while it is legitimate for a biologist to employ Darwinism as a working hypothesis for seeking to explain the biological and botanical history of life on earth, there is conceptually nothing at all in scientific data which requires the out-of-hand rejection of either indicators within nature, or the conclusions that might be logically drawn from such evidence, that an intelligent Designer in some manner created the natural order.  At the same time, YECs by their suppression of selected evidence from science which indicates, for example, that the universe began from a Big Bang billions of years ago, utterly contradicts the Apostle Paul’s stricture on that matter in Romans 1:18-20.[7]    


[1] I emphasize “currently” because DEs may well embrace another yet-to-be- discovered paradigm provided it too has potential to explain away God’s existence.
[2] “Teleology” affirms that what appears to be features of design in nature are legitimate indications that the natural order in every realm was formed by an intelligent guiding mind.
[3] See my essay, “Scientism is Not Science.”
[4] Empirical knowledge is data that is both measurable and perceivable by one or more of our five senses.
[5] I distinguish knowledge attained by the disciplined and intentional scientific method, as opposed to haphazardly.
[6] I distinguish data from the hypotheses that are assembled to make sense of it, which may or may not be correct.
[7] See my essay, “Does the Bible Permit Denigrating Science in Order to Defend our Faith?

Tuesday, May 1, 2018

The LCMS Bondage to Non-Biblical Boundaries


You leave the commandment of God and cling to human tradition.” Jesus in Mark 7:8
                In 2017, Concordia University Nebraska professor Dr. John Jurchen aroused strong criticism from LCMS officials for an article that he wrote titled, “The Age of the Earth and Confessional Lutheranism.”[1]  Indeed his article raised such ire that he retracted it upon the insistence of his critics.[2]  In support of their censure Dr. Charles Arand wrote, “As a church we have…maintained that within our confessional and doctrinal boundaries there is room for discussion, debate, and even disagreement on matters that do  not transgress or redraw the boundaries /….I hope and pray that [our periodical] will serve a helpful place within the church, where we meet as theologically trained servants in the church to discuss and ultimately confess only that to which the Scriptures commit us[3] (boldface mine).  It is my judgment that these two themes of Dr. Arand be cannot be reconciled with each other.  Furthermore, for the reason that sola Scriptura (the Word alone) is among the four major “solas” that Luther proclaimed, neither can the LCMS’ commitment to an arbitrary “boundary” that can’t be sourced in the Bible be reconciled with Luther’s Reformation as he exemplified by his steadfast stance at the Diet of Worms.

                It is my considered judgment that the “boundaries” which Dr. Arand highlights (the insistence of the LCMS that the creation “days” are approximately 24-hour, and that death in the animal kingdom began as a consequence of Adam’s Fall), cannot be proven from the texts which the LCMS has correctly determined to be authoritative and theologically binding.  They include both the Holy Bible and the Lutheran Confessions contained in the Book of Concord.  Consequently, this posture effectively prohibits the open inquiry which the Reformation requires: to follow the biblical evidence where it leads.

                It is one thing to laud the Bible as God-breathed Scripture (2 Timothy 3:16) in an abstract sense in the manner of current LCMS practice. But it is an altogether different matter to painstakingly study it (Acts 17:11) to the end that its actual contents might scrutinize our assumptions and transform our theological thinking (Romans 12:2).  Although I write here as an ancient-universe creationist (AUC), my point here is not to prejudice readers to favor my position, but instead to freshly re-open the question.  For if our theological deliberations about creation are naively straight jacketed by our prior assumptions, then we will have deceived ourselves into imagining that we have exhausted our biblical exegesis (2 Timothy 2:15).  In this light, the only boundary that is legitimate in our task of interpreting Genesis 1 is to submit to the text itself.

                I suggest your consideration of the following three of my essays which can serve as guideposts in the task of understanding the first chapter Genesis chapter:  ) The Biblical Demand to Take Another Look: Ten Exegetical Reasons the Creation Days of Genesis 1 are Non-24 Hour,”  2) “How Genesis 1:1 Easily Accommodates the Big Bang,” and “Defusing the Alleged Conflict Between Scientific Fact and the Text of Genesis 1 Without Compromising Either One.”  The can be accessed at my website: www.christianityontheoffense.com.




[1] Dr. John Jurchen. Concordia Journal: A Partner Issue with Concordia University Nebraska. (Concordia Seminary, St. Louis MO., Summer 2017), p. 64f.
[2] Charles Arand. “Regarding the Editorial Process for the Concordia Journal.” Concordia Journal. Concordia Lutheran Seminary, St. Louis, MO. (Winter, 2018), p. 10.
[3] Charles Arand. “Reflections on Reactions to the Summer Issue of the Concordia Journal.” Ibid, pp. 8, 9.