I Think I Believe I am Jesus' little brain cell

30Mar/101

If this isn’t intelligent design, nothing is!

BBC reports,

The Cassini spacecraft in orbit around Saturn has caught an interesting new view of the tiny moon Mimas.

The probe measured temperature differences across the object's surface and produced a map that looks just like the 1980s Pac-Man video games icon.

Scientists are unsure why Mimas should display such variations but say it is probably related to the diversity of textures in the surface materials.

Some textures may retain heat better than others, they explain.

19Feb/105

Intelligent design: A psychological interpretation

I have a confession to make: I used to be an intelligent design supporter. This was a few years back. For about six months to a year, I was convinced by Michael Behe and William Dembski. I found the notion of irreducible complexity persuasive. I considered the molecular level, the flagellum, blood clotting, the cell, and saw the fingerprints of God.

But I came to my senses. I am now, as any regular reader of this blog knows, a trinitarian evolutionist.

Saying that I felt ashamed is to put it too strongly, but I was slightly embarrassed by my intelligent design phase for a long time. I started out as a straight up 6-days, 6000-years creationist. But that wasn't my fault. My dad was and is a fan and subscriber of Institute for Creation Research publications. Acts and Facts issues are still lying around my parent's house. I grew up in this environment and, as any child will do, accepted what I was being told. My intelligent design phase occurred in my teens and came about completely from my own efforts.

These efforts were partly the result of a natural growing up of my personal faith. You reach a certain age, 12-14 or so, when you want to start owning your faith, so to speak. It's been handed to you, but as you grow up you start appropriating the faith for yourself. Completely natural. So I started reading my dad's books and magazines for myself.

But as I started looking in to things myself, a suspicion formed and lingered. A silently nagging doubt that wouldn't go away.  Why are the majority of scientists evolutionists? If creationism really has science on its side, why aren't more scientists convinced? At first, the massive Satanic conspiracy explanation. But no. Then a weaker and nicer form of the same explanation: Secular scientists don't have the eyes to see, devoted as they are to materialism. But no, neither. And so on.

Looking back, this was the beginning of the slippery slope in to full blown acceptance of evolution. It was somewhat difficult. I was treading ground forbidden and forbidden by my father, my hero (still is, by the way!). My acceptance of evolution first started as thought experiments. "What if God did it this way and not that?" But I grew bolder as I matured and my knowledge and insight deepened. In the end, evolution it was.

But first, there had to be intelligent design.

With the benefit of hindsight, I think my intelligent design phase was a psychological state necessary for me to gradually let go of the anxiety I had in regards to evolution. Intelligent design allowed me to accept some evolution, while still retaining the creationist conception of divine creative action. I could accept the general evolutionary picture with its billion of years, common descent, random mutation, natural selection and so on, while still making room for the good old tinkering finger of God. But with time I grew comfortable with the whole of the natural, empirical and evolved world as being, somehow, God's handiwork. I'm still fleshing out the details, but I'm confident that the path I'm on now is the right one.

Maybe this is hubris, but I suspect that my path is similar to the one that many other Evangelical Christians go through. I also suspect that it's the path that Evangelical Christianity as a whole will go through. It might be ironic to project like this in a blog post about psychology, but I can't see how people can go on much longer denying the facts of science. There's an honourable, though sometimes (grossly) overstated commitment to truth in Evangelical Christianity. And there is, though misguided for many, a love of science too. I think the suspicions and doubt nag many. Is this story really plausible? There's a desire to know truth and to take science seriously and the old interpretations are growing more and more uncomfortable. One day, I think, they will finally be thrown off. It's a psychological process we must go through, and it's a difficult one. There are many voices and bodies in the way. But truth, I am confident, will triumph in the end.

3Dec/090

Haught: Drama, not design

A theological reading of evolution, I am suggesting, looks for an alternative to the rigor mortis of perfect design, and this is why Darwin's ragged portrait of life is not so distressing after all. Theologically understood, biological evolution is part of an immense cosmic journey into the incomprehensible mystery of God. Any possible meaning it has will reside at a level of narrative depth unfathomable by the mathematical nets of physical science, by armchair observation, or by minds fixated on design.

According to a biblically inspired theology of nature, beneath life's diversity, descent, and flawed design, stirs an evolutionary drama that has been aroused, though not coercively driven, by a God of infinite love. The cosmos is called continually into being by a Creator who wills, but does not force, truly interesting outcomes to emerge in surprising new ways. God, as scripture suggests, is the one who "makes all things new." The drama of life and its evolution is a response to this invitation.

10Oct/090

Before or after?

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14Aug/090

In praise of imperfection

In fact, an evolutionary theology might agree with Teilhard that the idea of an instantaneously complete creation is theologically unthinkable. Any universe that might conceivably burst into being fully formed could never have become truly differentiated from its creator. It would not have had the time or opportunity to become a world that stands out distinctly in dialogical elationship to God. Such a "world" would be a purely passive mirroring of the divine will. Indeed, it would not be a world at all, but instead an eternal dimension of God’s own being. A universe sculpted to finished perfection in the first instant of its existence would be frozen in place forever. It would have no future, since it would already have been finalized. It could not give rise to beings endowed with freedom or even with life, since by definition living and freedom-endowed organisms are inherently self-transcending realities whose very nature is to move beyond their present state of being. My point, then, is that the scientific discovery of life’s evolutionary character has allowed Christian theology to realize more palpably than ever that creation is not just originalis, but also continua — to use the classical terms.

It follows, then, that the universe we live in is still unfinished. This observation may not sound terribly consequential initially, but I believe the theological implications are enormous. The fact that the universe is unfinished means, above all, that we cannot justifiably expect it here and now to be the full embodiment of perfect "design." The universe, we may hope, is on the road to being perfected, whatever that might mean, but right now, since it has clearly not yet reached completion, it is inappropriate for us to demand that it be in every respect the instantiation of perfect order. It is precisely the demand for finished perfection that renders the "intelligent design" approach to living complexity both scientifically and theologically unrealistic. Biology demonstrates that although there is staggering complexity in life, it hardly resembles design as we understand it in engineering terms. Yet, together with Ayala, we may respond with "praise" for imperfection. For the fact that the drama of life is unfinished allows that it may still have a future, even one that may increasingly allow living and conscious beings the privilege of participating in the ongoing creation of the universe. The good news about imperfection is that there is still a future up ahead. For humans, this means also that there is room for hope and for the practice of virtue.

John F. Haught, "In Praise of Imperfection", Science and Theology, Volume 6, Issue 2 May 2008 , p. 174 - 175

7Aug/090

Congratulation, Dr. Collins!

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It's official! Dr. Francis Collins has been confirmed by the US Senate as the new director of the National Institutes of Health. In addition to being just a great thing for the NIH and America, since Collins with his leadership of the Human Genome Project has proven that he is a stellar administrator, this is a great step forward for those of us who believe that science and faith compliment each other and belong together. The U.S. is the place where most of the work is done to drive a unholy wedge between the two. Hopefully the focus on Dr. Collins will promote integration and expose Evangelicals and other religious people to a more holistic way of seeing the world. This, I hope and pray, will take some of the steam from the creationist and intelligent design movements and even possibly the scientific atheists. They'll probably freak out, as they've done in the last couple of weeks since the nomination of Dr. Collins, but in the long run, change might come.

Regarding the future of the BioLogos Foundation, which Dr. Collins co-founded to promote integration, professor Darrel Falk says on their blog:

The BioLogos Foundation, built by Dr. Collins and fueled initially by his energy and enthusiasm, has now been set in motion and is moving rapidly down the track. He may be moving in a different direction now, but BioLogos has too much momentum and too many supporters for it to slow down as we move toward the looming vision of bringing harmony to the findings of science and the life of faith.