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Faith, Reason, & Earth History
Faith, Reason, & Earth History
A Paradigm of Earth and Biological Origins by
Intelligent Design
3RD EDITION
Leonard Brand
Arthur Chadwick
Andrews University Press
Sutherland House
8360 W. Campus Circle Dr.
Berrien Springs, MI 49104-1700
Telephone: 269-471-6134
Fax: 269-471-6224
Email: aupo@[Link]
Website: [Link]
Copyright © 2016 by Andrews University Press
All rights reserved. No part of this book may be used or reproduced in any manner
or translated into other languages without written permission from the publisher
except in the case of brief quotations embodied in critical articles and reviews.
Scripture quotations are taken from the New International Version, NIV®
Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All
rights reserved worldwide.
ISBN 978-1-940980-11-9
ISBN 978-1-940980-17-1 (ebook)
Library of Congress Cataloging-in-Publication Data
Names: Brand, Leonard, 1941– author. | Chadwick, Arthur, author.
Title: Faith, reason, & earth history : a paradigm of earth and biological
origins by intelligent design / Leonard Brand, Arthur Chadwick.
Description: 3rd edition. | Berrien Springs, Michigan : Andrews University
Press, [2016] | Includes bibliographical references and index.
Identifiers: LCCN 2016011676 | ISBN 9781940980119 (hardcover : alk. paper)
Subjects: LCSH: Intelligent design (Teleology)—Textbooks.
Classification: LCC BS660.B73 2016 | DDC 231.7/652—dc23 LC record available at
[Link]
Contents
Preface
Chapter 1
What Is Science?
Chapter 2
The Path to Scientific Discovery and Its Limits
Chapter 3
Highlights of the History of Science
Chapter 4
Understanding Science
Chapter 5
Naturalism and an Alternative
Chapter 6
The Relationship of Faith and Science
Chapter 7
The Origin of Life
Chapter 8
Microevolution and Speciation
Chapter 9
Can a Creationist Accept the Process of Evolution?
Chapter 10
Challenges to Macroevolution
Chapter 11
The Case for Macroevolution and Its Scars
Chapter 12
The Case for Informed Intervention
Chapter 13
Sociobiology and Altruistic Behavior
Chapter 14
The Geologic Record
Chapter 15
Why Does It Matter What We Believe about Geological Time?
Chapter 16
Two Geology Theories
Chapter 17
Evidence for Long Time
Chapter 18
Evidence for Short-Age Geology
Chapter 19
Research and Predictions
Conclusion
Faith, Reason, and Earth History
Glossary
Bibliography
Notes
Index
Preface
T he following pages present an overview of how the scientific
method works. That understanding is then applied to an
analysis of data in biology and earth science to illustrate how a
scientist who is a creationist thinks. This book outlines an
interpretation of earth history that assumes there is a Creator. Many
scientists contend that a person who believes in creation cannot
possibly be a good scientist and that creationism is incompatible with
the scientific method. A central thesis of this book is that a
creationist can indeed be an effective scientist. That thesis is
supported by personal experience and by observation of individuals
who are creationists and are also productive scientists.
The approach taken here is also based on the observation that it is
inappropriate and incorrect to characterize noncreationist scientists
as unintelligent or uninformed people who believe in a ridiculous
theory. We may indeed differ on some important philosophical
issues, but the noncreationist scientists whom we know are capable,
knowledgeable individuals who can give a lot of good evidence to
support their understanding of earth history. A constructive approach
to an alternate view of earth history needs to concentrate on careful
analysis of data and the development of new, credible
interpretations of the data. The conflict is not between biblical faith
and science but between biblical faith and current majority
interpretations of scientific evidence.
During the years since publication of the first and second editions
of this book, much has happened in science in general and in the
study of origins in particular. Molecular biology has advanced on
several fronts, including the sequencing of the genomes of humans
and many other animals and the growing prominence of the field of
epigenetics. New fossil discoveries have added to an understanding
of previous life forms. The Intelligent Design movement has come
into wider public knowledge and is the focus of much criticism from
those who object to concepts requiring any type of design in origins.
Our own research has contributed helpful concepts for improving
this book.
This third edition follows the same basic approach as previous
editions, but much of the book has been updated and reorganized,
and the addition of a coauthor with new perspectives has resulted in
significant improvements (my dad always said, “Two heads are
better than one”). However, it is not possible to present a
comprehensive and complete coverage of the literature in all parts of
such a broad topic. This edition, like the others, should be read as
an introduction to a way of thinking about origins. The reader is
encouraged to read further in the references listed herein and in the
abundant and increasing literature of the topics included so as to
continue growing in an understanding of this fascinating effort to
integrate faith and science.
In this book, we often use the terms “interventionism” and
“informed intervention.” Responses from readers indicate that these
terms need more explanation. In some places, the word
“creationism” could be used, but we use the term “interventionism”
for a couple of reasons. The biblical creation, in the strict sense, is
what happened at the beginning—the origin of life forms and of
physical features of our earth so that it can support life. But much of
what creationists talk about involves earth and biological history that
occurred after the initial creation.
Informed intervention is more inclusive—a view of history that
recognizes (1) the important role of intelligent intervention in history,
including the original creation; (2) intervention in geological history;
and (3) God’s communication to us through the Scriptures. This view
of history also must deal with the biological and geological changes
that have resulted through the centuries from the operation of
normal physical and biological processes to make a unified picture of
earth history since the creation. To try including all of this in the
term “creation” is like including all of evolutionary and geological
theory in the term “abiogenesis.” Clear communication requires
words that are not ambiguous. For this reason, we refer to the
philosophical approach presented here as interventionism.
This term, by itself, does not define the nature of the intervention.
Some persons may use the word to include a variety of
interpretations, including the concept of a God who starts the
universe and leaves it to develop, or theistic evolution, or more
literal interpretations of the Bible. We use the term “interventionism”
in reference to one version of the concept that reflects our
confidence in the literal scriptural account of origins and history
(Gen. 1–11).
Interventionism, as we understand it, also includes God’s
continuous involvement in maintaining the universe. How does He
do this? A favorite hypothesis is that God continuously maintains the
constancy of His laws of chemistry and physics so that the universe
continues to operate as intended. If He stopped this maintenance
activity, the entire universe would simply cease to exist. Might God
someday tire of this maintenance activity and end it for a time
before starting again right where it left off? That might be an
intriguing possibility to consider, but if it happened, we would never
know the difference, and even our scientific research would not
detect it. We typically do not focus on this maintenance part of God’s
work simply because we know nothing about it. However,
recognition of God’s continuous upholding of the universe and life is
a significant part of interventionism.
An objection could be raised at this point because of a common
scientific philosophy that does not accept the existence of any
supernatural interventions. It might suggest that God cannot
interfere with the operation of any part of the universe because it
would violate the laws of nature. But that objection is based on too
shallow a view of God and His “laws of nature,” which we suggest
are not self-existent but are laws that God invented to operate His
universe.
Many scientists insist upon the use of methodological naturalism in
science (the philosophy that does not allow any supernatural
explanations for any event or process). But does God actually follow
that rule? Also, what is a miracle? We will discuss this in chapter 5.
There is one last reason for using the term “interventionism.” In
the scientific community, terms like “creation,” “creationist,” and
“creationism” have acquired very negative connotations, and it is not
just because of disagreement over the concept of creation. For
many, these words conjure up images of court battles over what
should be taught in high-school science classes, of debates, of
careless science, and of sarcastic and derisive comments about
“those evolutionists.” The term “informed intervention” (also
“interventionist” and “interventionism”) as we use the term does not
include such a political agenda. Our goal is to discuss these issues in
a way that does not divide people with differing views but uses an
approach that helps us understand each other, if we are willing.
In summary, interventionism is an understanding that God has
intervened at times in history and is still intervening. He created a
comprehensive set of laws that we refer to as the “laws of nature.”
He constantly maintains the unchanging operation of those laws so
that the universe and life continue on a daily course through time.
Interventionism includes the divine creation of life and the universe
and God’s sustaining involvement in geological and biological history
since the initial creation. The events of history normally occur
through the operation of God’s laws of nature. But from time to
time, God, as a reasoning Being who can make decisions and take
action, does things that we call miracles. Miracles appear mysterious
because we do not understand the whole range of His laws and
cannot grasp the greatness of God and the options open to Him. He
does not violate His laws but uses them to accomplish His purposes.
Many miracles are associated with God’s actions as He deals with the
sin problem. We can work as scientists because the daily workings of
nature follow God’s laws of nature, and we can rely on them.
However, we will come to wrong conclusions if we are unwilling to
accept that God has intervened at appropriate times, using His
power to do things that we call miracles.
Acceptance of a literal biblical creation is not a denial of science.
Instead, science practiced under this biblical interventionist
worldview explains much and leads to the discovery of many things
missed by others. This worldview, we predict, will eventually provide
better explanations as new evidence (related especially to geological
time and large-scale evolution) is discovered that will force a
reinterpretation of things that now seem to contradict it.
It is somewhat dangerous to publish information like that
contained in this book because some may attribute it more authority
than it deserves. George McCready Price published books on
creationism and geology several decades ago, and there are people
today who react to challenges to his writings as if the Bible itself
were being challenged. A book, and particularly this one, should not
be used to get “the answers.” It should be read as the informed
thinking of experienced scientists on the topic at this time. As new
information becomes available and as science changes, some
information in this volume will need to change.
We assume that the reader is familiar with basic biological
concepts, but no previous knowledge of geology is assumed. A book
of this type cannot include a comprehensive analysis of philosophy
of science or geology and evolutionary biology (it is a book, not a
library). Our purpose is to include sufficient information on these
topics as a basis for discussion of the issues and to illustrate how to
integrate these topics into a coherent approach to an interventionist
paradigm of earth history.
Many individuals have contributed to the development of the ideas
contained herein, and it would be impossible to thank them all or, in
many cases, even to remember who was involved in various
stimulating discussions in hallways or at meetings. Questions from
the students in our classes have challenged us to search for better
explanations, and discussions with other friends, especially those
who disagree with us, have often clarified issues. Suggestions from
two specific students, David Nelsen and Matt McLain, had an impact
on this third edition, and another student, Carl Person, increased our
perception of the field of epigenetics. The following individuals have
read and criticized all or part of the manuscript for this or earlier
editions: Earl Aagaard, John Baldwin, Gerry Bryant, Brian Bull, David
Cowles, Raoul Dederen, Matthias Dorn, Joseph Galusha, Jim Gibson,
Thomas Goodwin, Lester Harris, James Hayward, George Javor,
Phillip Johnson, Elaine Kennedy, Del Ratzsch, Arthur Shapiro, William
Shea, Bernard Taylor, Lewis Walton, Clyde Webster, Kurt Wise, and
several anonymous reviewers. They did not always agree with our
approach, but they all contributed to making this a better book.
The following are some of our goals in writing and updating this
book:
• To present a comprehensive introduction to a paradigm that
combines faith in Scripture with a realistic respect for the
scientific process
• To help readers understand science, including its strengths
and its human weaknesses
• To encourage readers to recognize that science is not the
only, nor necessarily the best, tool for learning about our
origin
• To encourage creationists to respect scientists and to see
the value of scientific data, even though we may disagree
with significant parts of science’s interpretation of earth
history
• To reduce the destructive verbal attacks and sarcasm of
Christians toward evolutionary scientists, encouraging
Christians to remember that God loves and seeks everyone,
including evolutionary scientists
• Ultimately, to encourage readers to trust the Word of God,
even though we do not have all the answers to our
questions
The illustrations in this book, other supplementary illustrations,
and six PowerPoint presentations are available for use in lecturing
and teaching. They can be accessed at [Link]
illustrations. Any use of these materials should give credit to Faith,
Reason, and Earth History: A Paradigm of Earth and Biological
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