Vibrant Dance: Communicating Science and Science/Theology Issues

There were three panel discussions at the conference, one on Wednesday morning, and two on Thursday morning, of which this is the first. I was generally able to summarize each statement made by each speaker, and so will present these as summarizing transcripts. Each speaker will be identified by their initials, listed after their name below. The listing below comes as presented in the symposium program. My comments will be bracketed.

This panel was entitled, “Panel Discussion and Q&A with Speakers: The Vibrant Dance of Faith & Science:  Communicating to our Churches, Communicating to our Cultures –Science and Science/Theology Issues,” and was moderated by Andy Crouch (AC). Panelists were Deborah Haarsma  (DH), Rob Norris (RN), Dinesh D’Souza (DD), Darrel Falk (DF), Hugh Ross (HR), Stephen Meyer (SM) and Ross Hastings (RH). {I apologize for all of the D’s, H’s and R’s! ugh!}

Start transcript summary.

Missed AC’s intro—apparently a survey that only 2% of scientists are evangelical. “How can we raise it?”

DF—We can’t convey an opinion that biology is fundamentally flawed—this is a missional issue as opposed to a scientific one

HR—Take a different survey:  instead of looking for evangelicals in science, look for those who respect the Bible

AC—True—what can we do to redeem the term “evangelical?”

RN—Teach Christian students in Christian schools not to be afraid of science. They also need to recognize there is a diversity of approaches to science/faith. This will discourage the defensive mentality we see among those coming from Christian schools.

DH—“AMEN!”

SM—Christian colleges should look at teaching models with flexible schedules to allow for research. The Discovery Institute has a research fellow program and try to help faculty at Christian colleges buy out a teaching schedule to allow research. We also have summer research institutes. Christians in academia and clergy should pay attention to the rising generation of scholars and mentor/nurture them.

DF—I believe strongly in Christian colleges. In effect, he seems to disagree with SM on balancing mentorship with research—taking SM’s comment to mean replacing mentorship with research

SM—Corrects impression—there is a need for Christian PhD granting institutions, also, not in place of Christian undergraduate only institutions.

AC--How can this group {the panel} interact with what’s going on at Christian colleges?

DH—Likes the current system of Christian colleges, but also sees need for Christian students in secular institutions—pastors can encourage students to be Christian scholars anywhere.

AC—{New topic} Instructed panel to offer ways to stay relatively well informed on new frontiers in science (WITHOUT referring to their own websites/books!) {jab at RTB in particular, who tend to mention a topic in passing, then send folks to their materials for the details before going to the next topic and doing the same thing. I understand they have such a vast amount of material and they give very similar talks repeatedly and it saves time. I get that, but they make such references so often, it becomes annoying to hear over and over and…GREAT folks, though! I recommend their stuff. Seriously.}

DD—The challenge for Christians is to be bilingual in secular culture. We think culture is made from the ground up, but it is often from the top down, especially in science, so we need to influence the influencers. Also, we tend to go from science to nature, rather than the other way around at times. Finally, we need to have ‘interpretive modesty.’ {i.e.-we should not be dogmatic about our interpretation, either of Scripture or the book of nature. Being tentative draws people in to examine our claims to see if they are true, rather than beating them over the head with them.}

HR—In his churches, they focus on teaching not preaching and they deal with controversial issues, which draws in unbelievers. Agrees with DD on top down—we need to engage the top scientists.

RN—As a pastor, he meets with the scientists who do keep up with the developments and has them give him a précis on what is going on, but pitched at his level. He needs to understand the issues so he can encourage others to face them.

DH—See the ASA journal on current science and faith. {ASA: American Scientific Affiliation—an association of Christian scientists}

AC—{New topic} DH’s husband has an article at bit.ly/fourmyths that gives 4 myths about ID and 4 about theistic evolution. Why don’t’ these issues engage both the scientific community and the faith community?

DH—Astronomy is starting to improve in this area. Women aren’t interested in the interface because few women are in either/both clergy and science. Also, they don’t see hard science as relevant or able to help people. {Comment based on general idea that women tend to be primarily concerned with compassion issues as nurturers.}

DD—sees this as a non-issue—the big issue is why evangelicals in general are drastically underrepresented in all areas of elite society. He calls for a well thought out strategy to infiltrate and engage debates legally and politically, not affirmative action. He objects to science books including metaphysical statements.

AC—Science and the church are some of the most diverse in society, yet the interface between them seems to be most interesting to European males.

HR—Are we merely dealing with demographics—are women are committed to supporting it, but maybe as a support role rather than reading the journals themselves?

DF—Sees origins as more of a hobby area than area of priority.

DH—True—people more concerned about evangelism than apologetics.

HR—Apologetics is part of evangelism.

DD—Do we meet needs of body or engage culture?

SM—ID does attack the foundations of the atheist culture, which is the public face of the secular worldview. He disagrees with DF, and thinks that origins is more than a hobby and is critical. It is one among several priorities or areas of interest.

AC—{Next topic} We should have public engagement with the way science is done—science has limits—what it can and should do. Scientists often want/try to push those limits. How do we make the case for those limits effectively and be part of the public debate, regardless of whether others come to faith?

DH—Best arena for these discussions is the professional scientific societies, which limits what the church can do.

DD—There are two things we can do 1)articulate the hidden faith-based assumptions of modern science (uniformity of nature)and  2) scientists think faith is a bad word, so we have to establish the reasonableness of faith (differentiate between evidence based faith and blind faith).

DF—The church needs to realize that science is capable of being pretty certain about some things.

HR—We need to not shackle the research of theologians, philosophers and scientists so that we can talk with each other.

RN—It is not the church’s role to police the scientific society, but to proclaim the kingdom of God, and equip the scientific members to responsibly act in their communities.

AC—There are lots of questions (pre-submitted from the audience) about details that we didn’t get to (such as was Adam really 900 yrs old, best dating systems, etc)

End Transcript summary.

SDG

Vibrant Dance: Science Supports Christianity

There were three panel discussions at the conference, this one on Wednesday morning, and two on Thursday morning. I was generally able to summarize each statement made by each speaker, and so will present these as summarizing transcripts. Each speaker will be identified by their initials, listed after their name below. The listing below comes as presented in the symposium program. My comments will be bracketed.

This panel was entitled, “The Vibrant Dance of Faith & Science:  Science Supports Christianity – Revealing the Congruence, Illuminating the Tensions,” and was moderated by Walter Bradley (WB) (Baylor). Panelists were Andy Crouch (AC), Ross Hastings (RH), Dan Heinze (DH), Hugh Ross (HR), Fazale Rana (FR), Darrel Falk (DF), Stephen Meyer (SM), and Deborah Haarsma  (DBH).

Start transcript summary.

WB—Design is synonymous with purpose, therefore, is Design scientifically detectable?

DF--“Entire process is God’s process and… has his fingerprint all over it” but in answer to the question, not yet, but maybe someday

FR—In principle, is it possible through objective methods

DF—If folks want to use science and go looking for evidence for design, go for it, but he’s skeptical, theologically if there is a way to do so—{sounds like he’s a fan of NOMA (non-overlapping magisterial—the idea that science and faith both answer questions about existence but they do not overlap in any way.}

HR—Should be possible-Scripture indicates that scientists should be able to, but we as scientists look for the wrong purpose, so miss God’s design.

WB—Unlikely to be able to prove God scientifically

AC—Disagrees with HR on point 1, we as human beings sense/intuit God from Creation, but detecting Him or Design through science methods/instrumentation, not likely.

DH— Atheistic physicists/cosmologists admit that the data runs against their favored viewpoint {i.e.- they detect design in the data}

SM—Which scientists are not convinced of it?-i.e. some have and are advocating for it. Why are some not convinced? Their methodological naturalism gets in the way

DBH- {missed due to phone call}

RH—Topic is subject to epistemology-what can we actually know? What is our level of uncertainty? What is the motivation behind one’s teleology? ‘Proofs’ are not sufficient due to people suppressing the truth

HR—Agrees with RH on proof, and asks, as we go forward and learn more, does God appear more likely or not?

WB—ID vs id (there is a difference between the Intelligent Design movement and the idea of intelligent design)—laws of nature not independent of God. He noted that folks are more comfortable with cosmological evidence for God and less with biological evidence for Him.

DF—We all believe in design and therefore in intelligent design, or id. As for the ID movement, it has helped focus the discussion, yet how helpful has what they have produced been in contributing to the science or has it discouraged the science community from buying into ID ideas.

SM—Consensus in the scientific community leads to diffidence.  We should be asking, what is the best model for the data? The shocking effect of Watson/Crick discovering that DNA was a digital code, that the cell uses same methods in coding info that programmers do— displayed a logic and elegance far beyond what we are able to do. Yet Francis Collins is still trying to hold on to naturalistic mechanism. {veiled dig at all theistic evolutionists?}

FR—In cosmology, the data confounded the naturalist philosophy; the same is occurring in origin of life research; The godfather {not sure who this is} of OoL (Origin of Life sciences) said it would be a miracle for RNA to form spontaneously in early Earth. They even acknowledge their research is inserting “id” into their work.

SM—We should use their work and celebrate it

HR—Agreed

FR—The data isn’t taking us in the direction of non-design

DF—All of us believe God is origin of life; the question is whether or not this is a gap or truly new doors; we should allow for natural mechanisms to be fully explored

WB—Shapiro {not sure who this is} believed that a naturalistic explanation would be found eventually; and was once asked how he can be a scientist and a Christian, and he said he is fine with it because he knows who did it and is now studying how. God works through process.

SM—Gaps arise from ignorance; however if it looks like design, then it isn’t a gap. ID is making provisional conclusions based on what we know, not what we don’t know.

WB—Even in the cosmological realm, we need to be tentative

SM—No distinction between cosmology and OoL in terms of issues, but it is matter of detectability

RH—What is/are the method(s) of design? The issue seems to be one of intervention and how it happens, not that God is involved. How do you detect natural or supernatural intervention? {see my posts Is it Nature or Magic?, Harry Who-dini?, or, The Problem of Expectation, "It's a Miracle!", and A Matter of Time}

SM—There are two types of power—‘ordinary’ power and ‘sovereign’ power; a difference between order and information, law and info; therefore God seems to favor a discreet intervention. {I believe he is saying that when a ‘miracle’ occurs, God is exerting His sovereign power over and above the ‘ordinary’ power of the natural functioning of His Creation. The main context of this discussion is the Cambrian explosion of vast amounts and very different types of lifeforms in a very short period of time geologically.}

AC—There is a difference between discontinuous intervention versus continuous intervention; we should be wary of attributing discontinuity to divine action; our instinct and sensibility about the world around us are as important as data; {In short, he renames SM’s dichotomy, and cautions against thinking that all discontinuities in the world are due to explicit divine action.}

SM—I’m not arguing from lack of data, but from sudden influxes of information.

HR—Discontinuities are opportunities for research to see which way {naturalism or design} is getting stronger

DH—There are no objective scientists; {that why we try for falsifiability} hence, the lack of interest in theistic implications; we as Christians and scientists should let naturalistic investigations go forward because they just give us more evidence that will ultimately lean against naturalism.

WB—Therefore scientists have lots of job security. Now let’s change topics and look at the Bible and science. Quoted Francis Schaeffer (that there is no final conflict)—we as scientific Christians have two non-negotiables:  that God created and there was a historical Adam & Eve; 

RH—Wish we had an OT theologian to address this; we tend to ask questions of Genesis it wasn’t designed to answer, so it becomes question of hermeneutics. There is no explicit biblical position on the age of earth. Genesis 1 and 2 are not about cosmology, but theology. There was a coronation moment at which God put His image into a fully evolved human.

FR—Paul refers to a real Adam, so if he’s confused about that, is he confused about Christ’s birth, death, and resurrection, if he is using it as a tie between the first and last Adam? {I Corinthians 15:45-46}

RH—I DO believe in a real Adam, but not a literalistic one.

AC—These are separate issues—the representative Adam versus a genetic Adam

DF—Collins would agree with RH

DBH—Clarify, please? About the separation? {Thanks! I sort of got it, but not really clearly.}

RH—It is confusing, but there seems to be a community of early humans known as Adam {known by whom?—i.e. is this a name backwards bestowed by modern scholars or what they called themselves or were known by this name to their contemporaries or…?}

WB—There may have been 1000 people on the early earth, but God picked out an Adam and Eve out to begin the relationship

DF—The Biologos perspective is that we’d be comfortable with that idea, but not limited to that idea.

DH—There is tension for me in any theological or scientific position. It also appears to be a possibility that a large supernova occurred ~50,000 years ago near Earth that could have changed our conclusions about early human life. {WHOA!? Elaborate please!}

HR—The book of Hebrews seems clear that GOD actively created Adam and Eve. The Bible indicates lots of offspring from them, so could have filled Earth if sin hadn’t entered.

AC—We must take the audience into account—we may take it literally, but how would an early middle east reader take it?

HR—But God wrote the Bible for all people, so it should have meaning for all

DBH—I agree with AC, chronology not important to many early folks, and the context we bring into it is important. The idea of God putting in hidden things that are only apparent to us is not consistent with Him. {Not sure I agree with this—much of the prophecy in the Bible doesn’t appear to be prophecy until after the fulfillment, yet the Bible declares it to be so. So, why not scientific info?}

RH—Hermeneutics says we should start by understanding how early readers read it first in order to inform our interpretation; to them the point was God reigns over chaos and brings order to it.

SM—Just as theological evidence is open to different interpretations, so also is the genetic evidence. Junk DNA is species specific, so it is evidence against common ancestry, so the science isn’t settled.

FR—ALU  sequences are shown to play a role in stress response-when species stress, ALU levels spike and appear to be functional after all. {See Vibrant Dance: “God’s Creativity and Providence” }

DF—Appeals to the scientific consensus of interpretation as a justification of his position and above developments do not stop those consensual interpretations.

WB—A pinball machine is an analogy—the ball can take many paths but ends up at bottom of table always, so can we say there is a similar idea in evolution—no matter what the path, there is the same end result? (A deeper design that directs final result like the gravity in a pinball machine) Can this reconcile some of the confusion?

FR—Discussed convergence in his book, The Cell’s Design, and it has theistic implications.

SM—Likes the general idea of convergence, but has questions about the implications of front loading information into the Creation to prefer a final outcome.

RH—God and Creation both act and interact.

End Transcript summary.

SDG

Vibrant Dance: “The ‘That’ and ‘How’ of Creation"

After Andy Crouch’s talk, Hugh Ross from Reasons To Believe (reasons.org) gave his testimony, which can be found on his website. (If you were there, you understand the humor in that).

The next plenary session was by Ross Hastings of Regent College (and another chemist by training!) with the also incredibly long title, “The ‘That’ and ‘How’ of Creation:  Pastoral Perspectives on Deepening the Dialogue of Co-pilgrims Seeking the Celestial City.” (I tell you—these titles barely fit in the 140 character Twitter limit and need their own bit.ly!)

In short, his theme was explaining how to approach a theology of Creation. He said, “Christ redeems us to be in Creation.” Therefore, he posited, Christians should be in science and not run away from it. He reminded us that we all agree THAT God created, so let’s have grace in discussing HOW He created.

He suggested two theologies of creation that I will call T1 and T2. T1 is an ‘historic ecclesiastical confessional orthodoxy, and T2 is a reflection on theoretical science in light of T1. Yeah, that was too many polysyllabic seminary words for me too, but fortunately it became more clear as he continued.

He asked what is the “Christian theology of biology, chemistry, geology, astronomy,” etc? In other words, looking back at the theological statements made by many of the early scientists like Newton in their manuscripts, how did their understanding of God illuminate their science and vice versa? It has been so long since scientists felt the freedom to do so, that we can say that a Christian theology of science has reverted back to a state of infancy.

Hastings reminded us that the unity and catholicity of the Church is vital. {NB: in this blog, I capitalize “Church” when referring to the Body of Christ, all who have professed a saving faith in Christ’s redemptive acts of the cross and resurrection, not any particular organization, creed, structure, etc.} He also reminded us that all humans have faith commitments in life, even if ‘non-religious.’ I suppose you could say that one’s personal worldview is a fundamental expression of their faith commitments, even if someone would claim not to have a faith of any kind.

He then began a discussion that contrasted the scientific theory of evolution versus the closely partnered philosophy of evolutionism. (See my post “Define Your Terms!”) From that flowed his explanations of T1 and T2.

T1 states “that God created” is a theology of Creation.

T2 refers to “how” God created—the mechanism (whether young-earth, progressive creationism or theistic evolution)

T1 deals with issues such as:

• The aesthetics of the glory of Creation (that Creation was made beautiful, not merely functional)
• The distinction between God and Creation being separate entities versus monism (the pantheistic idea that God is part of creation or one with creation instead of a separate other)
• That Creation was unnecessary, but in fact an act of love by a Being wanting to increase the opportunities for love to be manifest
• That God is provident over the process of creation
• Contingent issues of creation (free will being a necessary factor)
• The doctrine of imago Dei (humans are created in the image of God)
• This involves three traits
• Relationality between persons
• That such persons are rational
• Therefore, they should be capable of ruling wisely and benevolently over Creation
• Also, it should allow the rise of human culture via inculturation without enculturation.
• {Some comments on modernity and postmodernity in this context which I didn’t clarify in my notes}
• A contrast between epistemology (things we learn through thinking and experience) versus tacit knowledge (things we know implicitly)
• A foundation for the ethics of science

T2, on the other hand deals with these issues on the front edge of the dialogue on origins:

• The interplay of various degrees of freedom of creation {I think this refers to multiple issues such as free will, fine tuning arguments and the like}
• Degree of divine intervention and interaction
• Arguments via analogy versus unificacy {saying ‘this is like’ versus ‘this is’, I believe}
• Interpretations of Genesis 1, 2 and other Biblical creation accounts
• The headship of the human race
• Death before the fall
• Priority of the Incarnation over Creation
• Clarifying inculturation versus enculturation
• Certainty on the mechanism
• Mission—how we go about fulfilling the Great Commission in light of the mutual illumination between science with faith

If Crouch’s talk was a primer on the attitude of discussion within the Church on science/faith issues, then Hastings’ was a primer on the ground rules and mechanics of the discussion, defining terms and setting boundaries for the issues. Very well thought out, and as you can tell from the holes in my notes, very information rich. (Audio of the main sessions is available for order at vibrantdance.org if you want to hear any of these talks for yourself. In a few months, they plan to have DVD’s of ALL sessions available so you can see the slides that go with the talks. Hopefully, these reports are whetting your appetite.)

SDG

Vibrant Dance Day 1 Recap

There were seven plenary sessions today and one breakout session. It was kind of a marathon, but worthwhile. The first two plenaries, by Andy Crouch of Christianity Today and Ross Hastings of Regents College, helped set the tone of unity in Christ and the fundamentals we agree on and therefore the proper place of the different theories of Origins in evangelical Christendom. Dan Heinze then discussed “What is Science?” to establish the extent and limits of science. The remaining talks were speakers from the three major ‘camps’ present at the symposium. Hugh Ross and Fuz Rana from Reasons To Believe presented the Progressive Creation view as applied to cosmology and biology respectively. Darrell Falk from BioLogos gave the theistic evolution (or Evolutionary Creation) viewpoint, and Steven Meyer from the Discovery Institute discussed Intelligent Design (ID). This way, the entire spectrum of what is to be discussed was presented on the first day, so that remaining sessions can refer back to this foundation. It is a good plan.

I plan to give a short recap of each day’s sessions and in future posts discuss each of the talks I attended, so that it can be delivered in blog-sized bites.

I missed most of Crouch’s talk because I was helping with registration, but it seemed pretty good. Hastings’ talk was similar (only heard part of it), but we had a lovely discussion over dinner, and I respect and like him a lot. Heinze’s talk on science was a good evaluation of what science can and cannot do and why. Of the four position talks, I have to say that Fuz’s on the biological story of the earth from a progressive creationist perspective was the most solid and tightest. Meyer’s was pretty good, but I think Falk has it right that ID is a single issue camp that is really an umbrella for the others (including the Young Earth folks):  Did God do it or not, regardless of the How. Ross as usual had the slickest presentation, yet his reliance on overwhelming the audience with improbabilities makes it hard to truly evaluate the solidity of his assumptions, and some of his predictive tests seem to be God-of-the-Gaps things—‘we haven’t found evidence of X yet, so as long as we don’t, then it makes God a plausible argument.” How often do we find out that God can do things differently than we expect? Finally, Falk’s presentation was poorly done with difficult to read slides, which made it a little hard to evaluate how convincing his arguments really are, and he tried to cram too much into too little time. This last point was a bit endemic to all, and while it is an understandable problem, it might be better to give a more surfacy overview of the position in a few minutes and then thoroughly explore a single point or area to demonstrate the power of that position on that topic as an example of the overall quality of the argument.

I will come back and address each talk more fully after the conference is over. Note: I have advertised this blog to most of the speakers, so I say these things knowing they may well read them at my open invitation. My spirit in these posts is constructive praise and criticism both, and would express these sentiments to them directly were we to sit down together to discuss them, so I invite dialogue. It is in the best interests of all of us for all of the positions to express themselves at their very best for good scholarship and constructive dialogue between them and with the secular scientific community. They are brothers and sisters in Christ, and qualified scholars in their own right. I also think I may do a post on effective PowerPoint presentations!

SDG