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Science - Creation/Evolution

Why I am a six-day evolutionist

We all know that fish is a good source of protein, but did you know that some are a good source of information? It’s true – I know that evolution is true and it’s all because a little fish told me.

The Astyanax mexicanus is a cave-dwelling fish. The river-dwelling version of this species can see with the best of them, but this, the cave-dwelling cousin, has adapted to its lightless surroundings by losing its eyes. As a result, the two versions of this fish look quite distinct. However, they can still be interbred which shows that they are the same species.

The evolution of the blind fish

The history of this fish is easy to imagine. At one point some sighted fish made their way into dark caves where they were subsequently trapped. These caves had no light so their eyes served no useful purpose to them. Not only were their eyes useless, having eyes in this environment might actually have been harmful in one critical way: eyes are softer than the rest of a fish, so as these fish bumped around in the dark their eyes were susceptible to gouging and cuts from the rocky protrusions on the cavern walls.

So imagine that a fish without eyes is born into this environment. In the outside world, this would be a disadvantage. But here, in the darkness, no eyes simply means it has no soft flesh to get gouged. This eyeless fish is, therefore, hardier and fitter than its sighted siblings. That makes it more likely that this blind fish will reproduce and pass on its blindness to the next generation.

Over a number of generations this blind fish and its offspring must have competed with the sighted fish until only the blind fish – the fitter fish – remained.

This is a clear example of survival of the fittest, of evolution in action, and it is quite convincing. It is why I am an evolutionist.

Evolution’s two meanings

But while I may be an evolutionist, I don’t deny that God created the world in six literal days, because, after all, that's what the Bible tells us. I’m an evolutionist, but I’m also a creationist. I was rather shocked when I first came to this realization. I had been raised a creationist and for a very long time I thought that meant I had to reject evolution in any and all forms.

But it turns out that the word “evolution” can mean a number of different things, and some of those meanings do not conflict with the biblical account. There are two very common meanings to the word:

  • Evolution is often used to describe the small changes that animal species may undergo over time. Perhaps a species of bird might, on average, start having larger beaks – scientists would readily call this evolution. This particular use of the word is sometimes referred to as microevolution. Animal species are adaptable (just think of how dogs have adapted in a variety of ways to meet different needs) so this use of the word isn’t particularly controversial.
  • A second use of the word is where the battle actually commences. “Evolution” can be used as a descriptor for the theory that says man evolved from a single cell, which in turn emerged from the primordial soup eons ago. This molecule-to-man hypothesis is sometimes called macroevolution and it directly conflicts with the six-day creation account given in Genesis 1 and 2.


The reason this all matters is because evolutionists often use examples of microevolution to try to prove macroevolution, their molecules-to-man hypothesis. And similarly sometimes amateur creationists waste their time (and their credibility) arguing against microevolution because they think they have to be against all things evolutionary.

The Astyanax mexicanus fish is a good example in both cases. Since this fish seems to have adapted to its dark cave environments by losing its eyes, evolutionists think it is compelling proof of their molecules-to-man theory. It is so compelling that this blind fish might bother some creationists.

But creationists need not worry – the blind fish’s beneficial mutation doesn’t contradict creationism. We live in a fallen world, and that means children and offspring are sometimes born with handicaps via mutations. An eyeless fish is just another normal outcome of this fallen state. Most often these mutations will be harmful but in some rare circumstances, like the Astyanax mexicanus fish, the mutation may actually be beneficial. But it is important to note here that the loss of eyes is an example of devolution, rather than evolution. This fish has lost an ability it once had – the part of its genetic code responsible for making eyes has been short-circuited. The molecules-to-man theory of evolution says that complex life arose from simpler life, but this blind fish is an example of a complex animal becoming simpler and less developed.

If this fish is evidence of anything, it is that we live in a broken world (Rom. 8:22).


In any debate it is vital to first define the terms. This is particularly important in the creation/evolution debate since it is by confusing the terms that evolutionists make their most compelling case. They can’t point to macroevolution in action so instead they use examples of microevolution. Then they act as if there is no difference between the two, calling both the same thing – evolution.

Therefore creationists have to be careful that when they argue against evolution they haven’t made the mistake of arguing against microevolution. Arguing against microevolution is a losing proposition since we see animals undergoing small changes all around us. Evolution in this sense is an indisputable fact.

But evolution on a larger scale – the whole molecules-to-man hypothesis – flies in the face of what God tells us in the Bible, and also what He shows us via the degeneration and decay we see going on in the world around us. So I am, and will remain, a six-day evolutionist.

Science - Creation/Evolution

Mankind is rusting out...and that's a problem for evolution

We’re breaking down. In a 2016 talk geneticist Dr. John Sanford explained that there are two conflicting worldviews at battle in our culture: 1) we as a species are naturally going up 2) we as a species are naturally going down The first is the theory of evolution: Mankind is supposed to be the end result of a long process of beneficial mutations that changed us, improved us, from our origins as a single cell, simple organism, to become the incredibly complex creatures that we are today. We as a species are improving. The second is the Biblical worldview. After the Fall into Sin we know that the world was put under a curse. Things started off perfect, but are broken now. We as a species, like all of creation, are breaking down. So which is it? Well, what Dr. Sanford explains is that the supposed driver of evolution – mutations – are hurting, not helping us. While an occasional beneficial mutation can happen, Sanford discovered that the rate at which we are mutating, from one generation to the next, is so rapid that we, as a species, are not long for this world. These mutations are accumulating like rust does on a car. Just as a little rust doesn’t harm a vehicle, so too a few mutations won’t harm our genome much. But rust spreading across a car will eventually cause the whole vehicle to fall apart, and in this same way accumulating mutations are eventually going to do Mankind in. Roughly 100 mutations are being passed on per generation – we, as a species are going down. We are slowly rusting out. To find out more, watch this very intriguing 1-hour presentation. Or you can visit, a site run by Dr. Sanford and a number of other scientists. Who is Dr. Sanford? He is a geneticist, a former professor at Cornell University, and one of the inventors of the gene gun. He was once an atheist and an evolutionist, but after bowing his knee to God he first investigated theistic evolution, then Old Earth Creationism, and finally settled on Young Earth Creationism.

News, Science - Creation/Evolution

Why haven't we heard from ET?

Some 70 years ago physicist Enrico Fermi looked up at the stars and wondered where everyone was at. With billions of galaxies, each with billions of stars, it seemed inconceivable to him that ours would be the only planet to evolve life. So where was everyone? Fermi's Paradox His query is now called Fermi's Paradox, and on March 18 a group of about 60 scientists met in Paris to share their latest theories as to why we haven't heard from any of our galactic neighbors. Live Science's Mindy Weisberger shared some of their creative ideas: The "zoo hypothesis" - Earth is like a galactic animal reserve where aliens are leaving us alone to be observed in our natural habitat. We've been quarantined - aliens know about us, but don't like us. Aliens are trapped by their superplanets' intense gravity and they can't come out to meet us. Aliens have come and gone, dying off before we had a chance to connect with them. Three days after the Paris conference Cosmos dug deeper into Fermi's Paradox with an even more vexing question: where are all the "von Newmann probes"? Von Newmann probe What's a von Newmann probe, you ask? Well, back in the 1960s, mathematician John von Newmann argued that a sufficiently advanced civilization would be able to build a space probe that could mine raw materials on other planets and use those to make replicas of itself. These replicas would, in turn, build other copies. And as the process repeated, the number and spread of these self-replicating "von Newmann probes" would expand exponentially until, as Cosmos' Lauren Fuge put it, "in a relatively short space of time – perhaps as little as 10 million years – the galaxy would be teeming with these exploratory machines." But there are no hordes, teeming or otherwise. So, again, where is everyone? The Cosmos article offered, as a possible explanation, astrophysicist Duncan Forgan's "predator-prey hypothesis," soon to be published in an upcoming issue of the International Journal of Astrobiology. Forgan argues that "self-replication could result in encoding errors” and that maybe some of these coding errors could lead to some of these probes taking a predatory turn. If they did, then perhaps the reason we don't see these teeming hordes is because the predatory probes are hunting down and destroying the other probes. Hmmm.... While these various hypotheses make for incredibly creative speculation, they all share one thing in common: there are no facts to back them up. In fact, the only "evidence" for any of these theories is that aliens haven't contacted us. So why did scientists bother meeting to swap what amounts to untestable, unverifiable, just-so stories? Why did Live Science and other media outlets bother covering the Paris event? And why did Cosmos think Forgan's theory worth sharing?  They covered them because these stories – to the undiscerning – seem to offer an explanation to Fermi's Paradox and the problem it presents to evolutionary theory. But they're just stories. And what does it say about the theory if its defenders are willing to hype stories that the public will mistake for scientific, factual, or evidence-based? If luck can do it, why not the best and brightest? Here's a different sort of hypothesis to consider: what if ET just isn't out there? What if life, instead of being easy to come by, only happens via miraculous means? And God only did so here on Earth? It's worth noting that there is nothing in the Bible that speaks against the possibility of life being on other planets. It would be hard to reconcile intelligent life with the Bible – here on Earth all Mankind fell through Adam, and Jesus became Man to save us, so how could intelligent aliens have any part of that? But there wouldn’t seem a biblical problem with microscopic or even animal life existing elsewhere in the universe. But while the Bible allows for life on other planets, evolution would seem to demand it – if life can just happen, then someone else should be out there. It's only when life is miraculous that it becomes understandable that it might be rare. Now here's a question for our evolutionary friends: if we suppose that dumb, unplanned, undirected luck can create life, why can't the world's most brilliant minds, using available blueprints (from living creatures), and working with quadrillions-of-calculations-per-second supercomputers, in laboratories staffed with every device and chemical they could possibly want, manage to make even a single living cell? If living things can come about by chance, why hasn't anyone created them on purpose? Looking at evolutionists' still-lifeless labs we can't help but ask again: where is everyone? ***** In 2013 cartoonist Zach Weinersmith crafted a cartoon and gave the talk below on his "Infantapaulting Hypothesis" in which he theorized that the reasons babies are so aerodynamic is because they used to be catapulted into neighboring villages, to increase their chances of finding a mate among a more genetically diverse population. He was satirizing the tendency among evolutionists to indulge in "just-so stories" - to indulge in creative hypotheses that might fit the available evidence but which are not testable. If a fellow who still believes in Darwin's theory can be this brilliant, insightful, and hilarious in exposing evolutionary flaws, can creationists take this further and be even funnier?    ...

Science - Creation/Evolution

The ordinary is extraordinary: Dr. Gordon Wilson at Creation Weekend 2018

During the Creation Science Association of Alberta’s Creation Weekend 2018, Dr. Gordon Wilson was the feature speaker, giving three lectures. This is an account of his second presentation. ***** While Dr. Gordon Wilson had entitled his presentation “The Magnificence of the Mundane” he wanted us to note that the words in the title are actually contradictory. While the word “magnificence” communicates excitement, the term “mundane” suggests that something is boring or dull. But what he wanted to share with us is that God’s “ordinary” work in creation is amazing, displaying God’s wisdom and finesse (Ps. 104:24). And in this context, we are told that King Solomon – full of wisdom – spoke about trees, herbaceous plants, beasts, birds, reptiles and fish (1 Kings 4:33). It is evident, declared Dr. Wilson, that one place to observe God’s wisdom is in nature. Similarly if one wants to be an expert on the Renaissance artist Michelangelo, one will endeavor to study his creative works in addition to any of his writings. Thus, said our speaker, biology is part of theology. It is the study of who God is, as an artist, engineer, and sculptor. In this context, Dr. Wilson discussed several organisms that might seem mundane or ordinary, but which are actually quite amazing. THE "NORMAL" EASTERN BOX TURTLE The eastern box turtle lives in the eastern half of the United States. This animal may look quite ordinary (as turtle appearances go), but it has an amazing capacity to survive cold winters. As fall gives way to winter, this reptile builds up high levels of glucose in its blood. This acts as a sort-of antifreeze which prevents ice crystals from forming in its cells (ice is allowed to build up in the turtle’s body cavity, but not in its cells where ice crystals would poke and rupture the membranes). With all this chill, the heart can even stop. But then, in the spring, when things start melting, the heart starts up again and the turtle goes about his normal life activities. ORDINARY HOUSEFLY In keeping with Dr. Wilson’s theme of looking at everyday creatures, what could be more ordinary than houseflies? It turns out, however, that these organisms have quite an interesting way to escape from the confining walls of their pupal stage. It so happens that there is a trapdoor of sorts fashioned in the skin on the face of the developing fly. Muscles in the abdomen push blood vigorously into the head. This blood fills an inflatable bag, which in turn pushes open the trapdoor and then bulges out from the face. This bag, called the ptilinum, exerts pressure on the puparium– the cocoon-like structure formed from the maggot skin which houses the pupa as it develops into the now-emerging adult. The puparium also has a weakened seam that cracks under pressure from the ptilinum. The now-adult-fly pushes out through the opened seam, and afterwards the blood-filled ptilinum empties, and retreats back into the body, and the trapdoor in the fly’s head closes back up. Then, behold, we see a normal fly descending on our hamburgers! LASSO-SWINGING SPIDERS More showy are the hunting habits of the Bolas spiders. These creatures, which look like bird droppings (for purposes of camouflage), share many characteristics with ordinary orb weaver spiders, and can be found throughout the eastern United States down to Chile. At night these spiders – looking every bit like cowboys swinging a lasso – hang from a leaf and swing their “bolas,” a thread with a glob of sticky glue attached to the end. This amazing spider secretes a very special organic molecule: the scent of a particular female moth. This compound, called a pheromone, acts like a perfume to attract male moths of the same species. The spider deftly swings its bolas and hits the incoming male moth, penetrating his scales. The spider then hauls in her pretty and wraps it up in silk. This spider is even able to vary the chemical composition of the pheromones in order to catch another moth species. The ability of the spider to imitate such elaborate pheromone designs demonstrates that these spiders possess remarkable synthetic abilities that could never have developed by trial and error. Magnificent indeed! And certainly not mundane. FUN FUNGUS Dr. Wilson also discussed spore dispersal in ferns, mosses, and in a fascinating little fungus called Pilobolus. This little fungus grows on the dung of animals like horses and cows. The entire fungus is only about 1 centimeter tall, but it consists of a short stalk with a bulging balloon-like area above, topped by a black cap which shelters many fungus spores. The bulgy area focuses light onto carotenoid pigments in its base. The bulge, with cap on top, grows straight sideways towards the incoming morning light. Pressure builds up in the bulge so that the cap is shot off at high pressure.  Full of spores the cap lands and clings to grass about 2 meters away from the manure. Then along comes a grazing animal. The fresh grass looks good enough to eat and, once inside the animal, the spores proceed through the digestion system without germinating. Once deposited outside in another dump of manure, more miniature Pilobolus specimens grow to start the process all over again. CONCLUSION These examples demonstrate wonderful design and fascinating ingenuity. Yet there are taken from everyday life. The “ordinary” around us is extraordinary! Dr. Wilson concluded with the admonition that we should observe Creation and ponder that God made it. God did not give us all the answers. He wants us to explore. As we read in Proverbs 25:2 “It is the glory of God to conceal things, but the glory of kings is to search things out.” This article first appeared in the March 2019 issue of "Creation Science Dialogue" and is reprinted here with permission. Dr. Margaret Helder is the author of “No Christian Silence on Science.” Dr. Gordon Wilson has recently completed a nature documentary called “The Riot and the Dance.”...

Science - Creation/Evolution

Deep Time - the god of our age

Throughout history, human beings have had the tendency to reject their Creator, and replace Him in their lives with gods of their own making. From the Greek and Roman pantheons, to the Egyptian sun-god, people would rather worship a god that they create than the God who created them. Such false gods always have the following characteristics: They are attributed one or more characteristics or powers that belong only to the Living God, especially a power over some aspect of nature. They are given allegiance, worship, or reverence above God in at least some way. They are created either physically or conceptually by man. They are not the Living God, the Creator of all things. In our modern “educated” world, people often look back at the silliness of the Greek, Roman, or Babylonian gods, as if we are far too sophisticated for such primitive nonsense. But that just isn’t the case. There are many false gods in our modern world; entities that are revered by people above God, and attributed powers that they cannot literally possess. Whether it is the worship of concepts like nature, or power, or physical entities like money, such things should not be respected above God, and they cannot do what God alone can do. One false god that stands out But one false god stands out among others today; this god is worshipped and reverenced as the ultimate god of our culture. Many books have been written about him, and dedicated to him. He is the foundation of most modern philosophy and education. What is the ultimate false god of our age? Is it Evolution? No, Evolution is certainly a popular god. But many people doubt Evolution. And in any case, Evolution answers to a higher god – a god who is far more popular and powerful than Evolution: the god Deep Time. Deep Time is the concept of vast ages of pre-history: the notion that the Earth and universe are billions of years old. It is a popular belief today, and is considered by many people to be the mainstream “scientific” position. Disciples of Deep Time would probably object to the notion that he is a god, or that he is even a person at all. They might say that Deep Time is an academic concept, the conclusion of scientific reasoning – not a person with power. However, by their actions, Deep Time disciples do indeed imbue him with personal characteristics and powers that only a conscious being can possess. Students of logic will recognize this as a reification fallacy. Nonetheless, for this article, we shall honor their beliefs and refer to their god as their actions suggest that we should. Deep Time, as he is commonly followed today, does indeed fit the characteristics of a false god. 1) They attribute to Deep Time a power that belongs only to the Living God Deep Time has characteristics and powers that belong to God alone. In fact, the parallels are truly amazing! For example, Deep Time has the power of creation. According to His followers, he has made stars, planets, and galaxies. He has made canyons, and mountains. Deep Time separated the continents and oceans. He has made all living creatures through his servant – Evolution. Indeed, Deep Time took the elements of this world, and from that dust he made man. These are all powers and actions that are rightly reserved for God alone (Nehemiah 9:6, Psalm 33:6, Job 38:4, Psalm 104:5-8, Genesis 1:9-10, Genesis 1:20-25, Genesis 2:7). But it doesn’t end there. Deep Time is also said to have tremendous power to direct the course of events in the universe. Deep Time creates and destroys species and civilizations at a whim. He gives life and takes it away. He continually shapes the earth as he sees fit – changing deserts to lush gardens, and gardens to deserts. Deep Time existed long before man, and will continue long after man, or so we are told. Again, these are characteristics that are rightly attributed only to God (Acts 17:26, Job 42:2, Isaiah 46:10, Isaiah 45:7, Amos 3:6, Acts 17:25, 1 Timothy 6:13, Job 1:21, Isaiah 51:3, 43:19-20, Genesis 13:10, Deuteronomy 29:23, Genesis 17:1, Deuteronomy 33:27, Isaiah 43:10, Revelation 22:13). But according to his disciples, nothing is too difficult for Deep Time! He is able to do any miracle! Consider this famous quote from Dr. George Wald: Time is the hero of the plot. … Given so much time, the impossible becomes possible, the possible becomes probable, the probable becomes virtually certain. One only has to wait; time itself performs the miracles. Yes, the gradual evolution of dust into people may seem impossible. But with Deep Time, all things are possible! He is the “hero of the plot!” Compare this with the characteristics associated with the biblical God (Matthew 19:26, Jeremiah 32:17). 2) Disciples of Deep Time worship him with reverence and awe They may deny this with their words, but their actions indicate that they do cherish this god above all others. This makes sense: if indeed Deep Time does have the powers and abilities that his disciples attribute to him, then he should be worshiped. Such worship takes place in the schools and universities, where Deep Time’s wonderful works are praised all the day long. The worship of Deep Time is found in many a science textbook too. Sandwiched in between the discussions of science will be stories about the amazing feats of Deep Time. A little science here, and an amazing story there. Although Deep Time has nothing to do with science, often the science and the stories are interleaved such that it can be difficult to tell where one begins and the other ends! The mixture makes for an entertaining, though deceptive read. Devotees take their religion very seriously. Deep Time must not be questioned. That would be sacrilege! Those who fail to worship at the altar of Deep Time are ridiculed, and face being expelled from the classroom. Textbooks that fail to acknowledge the supreme lordship of Deep Time are not likely to be used, or even published. Those who wish to work as professors must swear allegiance to Deep Time and His servant Evolution if they want to be hired. 3) Deep Time is manmade The concept of vast ages of prehistory is not something that has been revealed to us by the Living God, nor recorded by the history books of men. Rather, it is an invention of man to account for the characteristics of our present world without invoking biblical history. The modern version of Deep Time can be traced back to James Hutton – a medical doctor who lived in the 18th century. His ideas were further popularized by Charles Lyell in the early 19th century. However, this is merely a re-imagining of a much older idea. A number of ancient cultures believed that the Earth was significantly older than the biblical timescale. 4) Deep Time is not the Living God Deep Time is not an aspect of God, a creation of God, or an ally of God. Deep Time exists only as a concept, created by the mind of men. He has no literal existence. Although his disciples ascribe to him many of the characteristics of the biblical God, it is clear that Deep Time is fundamentally different than the God of the Bible. The biblical God is love (1 John 4:8). The biblical God is righteous, just, and merciful. He made a perfect world with no pain or death, a world that was corrupted by Adam’s sinful actions. God punishes evil, as any good judge will do. However, God is so full of love and mercy that He has extended forgiveness to all who will trust in Him. He has paid the penalty for their treason by dying on a cross in their place, and will undo the curse of death by resurrecting everyone. But Deep Time is a cruel, uncaring creator. He creates billions of organisms, only to slaughter them off at a whim. He does not care about justice or love, and is merciless and arbitrary in his judgments. He creates using death and pain, and does not listen to the cries of anguish of his creations. He punishes the innocent along with the guilty, and rewards evil and good alike. There is no forgiveness or mercy to be found in Deep Time – only the certainty of death. This last characteristic deserves special attention. For the biblical God, death is an enemy that was introduced by Adam’s sin: an enemy that God Himself will destroy (1 Corinthians 15:21, 25-26). But death is Deep Time’s ally and servant. Evolution works through death. Progress is made incrementally by the slaughtering of billions of creatures, so that one may gain a slight improvement. What a sadistic and inefficient process that Deep Time has chosen! I can only say that I’m grateful to the Living God that Deep Time doesn’t actually exist. What a horrible god he would be! “You shall have no other gods before Me” Since Deep Time is so contrary in nature and actions to the God of Scripture, it is disappointing that many Christians attempt to honor and serve both of them. There are those who teach that God used Deep Time to create the universe, in stark contrast to God’s own revelation of creation. They claim that God used billions of years of death and suffering to get the world to be the way He wanted it (apparently unaware that death is an enemy of God, and one that was introduced as a punishment for Adam’s sin.) It’s not that modern Christians want to give up the True God. Rather, they simply want to add another god, one who is contrary in nature and actions to the Living God. Unfortunately, this type of syncretism has been a common failing in God’s people. Consider the Israelites. Their main struggle was not with giving up God completely, but with adding other gods. They wanted to merge their beliefs with the pagan practices of the day, and worshiped and served the gods of Canaan. This was totally inappropriate, not only because the Canaanite gods are fictitious inventions of the mind, but because God alone deserves our worship and does not tolerate idolatry. In the First Commandment, God states that, “You shall have no other gods before Me.” The phrase translated “before Me” has the meaning of “in my presence.” Scripture is clear: God alone is to be worshiped as God (e.g. Matthew 4:9-10). Remember reading of Baal? Baal was the Canaanite god of weather and thunder. The Israelites often fell into Baal worship, in violation of the First Commandment. Elijah pointed out their absurd inconsistency in 1 Kings 18:21, “How long will you hesitate between two opinions? If the LORD is God, follow Him; but if Baal, follow him.” It was illogical for the Israelites to attempt to serve two contrary gods (and immoral). Are we any different today when we try to add other gods to Christianity? No man can serve two masters (Matthew 6:24). Those Christians who want to believe in Deep Time along with the biblical God are being dreadfully inconsistent. They may claim that they serve the Lord alone, but by their actions they reveal that Deep Time is their primary god, and the Lord is secondary. We can tell this by the way they handle Scripture. For the Deep-Time-Christian, all Scripture is interpreted in light of the dictates of Deep Time. Thus, Deep Time is primary, and the Scriptures are secondary. Indeed, if the Scriptures were primary, then the individual would have to reject Deep Time as a false god (Exodus 20:3, Isaiah 45:5-6) and fictitious concept (Exodus 20:11) It can be discouraging to see so many Christians attempting to serve the pagan god Deep Time. It often feels like the Christians who truly stand on God’s Word are so very few. But we should remember that Elijah was discouraged as well. In a time when he was afraid for his life, and thinking that he was the last faithful believer he cried out to God (1 Kings 19:14). But the Lord responded: “Yet I will leave 7,000 in Israel, all the knees that have not bowed to Baal and every mouth that has not kissed him.” (1 Kings 19:18). Think of this the next time you are discouraged about the rampant compromise within the Church. How many more Christians has the Lord kept for Himself who have not bowed the knee to Deep Time? This article was first published on and is reprinted here with the permission. Dr. Jason Lisle is the founder of the Bible Science Institute....

Science - Creation/Evolution

MOLECULAR MOTORS: Design on a microscopic scale

One of the most famous molecular machines is the rotary bacterial flagellum made famous by Michael Behe in his book Darwin's Black Box (1996). This miniature mechanical-biological wonder is like a miniature outboard motor for the cell going at 100,000 rpm! While this motor is only found in some bacteria another rotary motor has been discovered and that is universally found in all living cells. It is called the ATP synthase motor. ATP or adenosine triphosphate provides the chemical energy that drives the metabolic reactions of the living cell. If the cell has no ATP, it is dead. But of course ATP gets used up and more has to be provided. The "burning" (oxidation) of food provides the energy to produce more ATP. The motor that achieves this is extremely tiny, only 10 nanometers (billionths of a meter) in diameter compared to 50 for the bacterial flagellum. The motor is very simple in its structure. As the motor spins, it squeezes two components (adenosine diphosphate and phosphate) together forming the finished ATP molecule. Apparently, the motor's efficiency is "uncannily high: nearly 100%" So this motor that spins at 10,000 rpm is almost 100% efficient! Not only is this rotary machine elegant in its design, but it is also unusual. None of this sounds like a phenomenon that came about spontaneously! This is an excerpt from Dr. Margaret Helder’s “No Christian Silence on Science” which you can buy here....

Science - Creation/Evolution

Of baby birds, and death before the Fall

Today we started off the day with a funeral right after breakfast. Bluey Leapey Wieske died during the night. We buried him at the back of the our property, close by where we buried the cow a few months ago. Micah asked me, “Daddy, when I die, can you bury me next to Bluey?” Micah called him Bluey Leapey because of his eyes. They were a kind of blue, and the flickering of his eyelids made Micah think of the name “Leapey.” Micah found Bluey’s nest fallen to the ground from the towering palm trees by the kitchen complex. Bluey had fallen with the nest, then climbed partway back up the tree where Micah found him, stunned, clinging to the bark. For two days Micah researched how to care for injured wild baby birds. He did everything he could to nurture and save the little bird. One clear instruction from the many sources consulted Micah completely ignored: “Do not handle the bird too much.” For some reason, Bluey did not seem to like being placed in the remnant of the nest we gathered up. He much preferred to nestle on Micah’s chest, clinging to his shirt. I fully expected the bird to die within minutes, but he lasted two days with Micah feeding him fruit and bread moistened with water. Micah is seven years old. He is an active, energetic, carefree, very physical child. He is also extremely sensitive. This morning we awoke to hear his wails of lamentation as he discovered Bluey’s lifeless form lying in the carefully prepared nesting box next to his bed. Micah’s weeping continued as we headed out after breakfast and laid Bluey to rest in a small hole dug under a spreading tree in the back field. Why did Micah cry? Is his grief a consequence of his innate understanding that death is abnormal, an enemy, a cursed result of sin and the Fall? Or his is grief abnormal, an enemy, a cursed result of sin and the Fall? Death is good? There are those who, in an attempt to resolve perceived conflicts between science and faith, propose that the Bible be read in the light of modern scientific research. Since scientists claim that multiple lines of evidence point to animal ancestry for humans, and an evolutionary origin to all of life, some Christian scientists believe that the Bible should be read in such a way that it allows for a world in which animal and human life developed over millions of years. Contrary to atheistic evolutionism, this Christian version understands the process not to be the result of random chance, but rather a beautiful, intricate process created and directed by God Himself for His glory. There’s a problem: this theory requires that death and suffering exist in this world long before the arrival of Adam and Eve. (In fact, this theory makes it impossible to even hold on to the Biblical Adam and Eve, but that’s a different story.) The problem is dismissed by Christians who believe that God used evolution to create life on this planet. They argue that when the Bible says that death entered into the world through Man’s sin, this is a reference to the death of humans. It doesn’t refer to the death of non-human creatures. Science has established the presence of catastrophic death and disease well before the arrival of homo sapiens in the history of evolution. According to evolutionary creationists, that’s OK. Evolution requires millions of years of birth, suffering, and death in order to progress. This can be understood to be “very good,” as God declared of His creation, as long as it doesn’t refer to human death. Since Adam and Eve’s respective “parents” or non-human progenitors were not actually human, but only human-like, it doesn’t matter that they suffered and died before the Fall. This is all part of God’s glorious plan of (evolutionary) creation, which He declared very good (Genesis 1:31). It’s really good and beautiful that foxes eat rabbits. Or that little birds fall out of trees and die. It’s all part of how Creation/Evolution works. Behold, it was very good. And it is very good. Why is Micah crying then? According to the thesis that Creation is through Evolution, I guess Micah’s sinful little heart is rebelling against God’s good and perfect creative work. Who is Micah to question what God calls very good? This is the way God has made the world: through suffering and death, Life is perfected. That’s the way it was before the Fall, and that’s the way it continues after the Fall. Not the way it is supposed to be However, the Bible teaches something different. The Bible informs the way I comfort and instruct Micah at this important educational moment. We speak together about the very good creation into which our sin introduced death and destruction as results of God’s curse. This is an important instructional opportunity to show Micah that the wages of sin is death: not just death in the sense of a heart stopping or a person not breathing anymore, but death in all of its horrible catastrophically destructive aspects as it affects Man, relationships, animals, and all of creation. This little bird died because Eve took a bite from a fruit that God had told her not to eat. This little bird died because we are sinners. The creation is groaning and is in bondage to decay because of our sin. But here is the good news. Jesus is making all things new. In the new creation, things are very, very good. There is no more death. In the new heavens and the new earth, Micah will no longer weep over a dead little bird, because Jesus is bringing about the day when the full Life-giving and Life-transforming results of Jesus’ death and resurrection will finally rid the universe of every last vestige of the heart-wrenching sadness and misery that results from our Fall. Rev. Wieske is a Canadian Reformed missionary serving the Church in Brazil. This article appeared in the July/August 2015 issue of Reformed Perspective under the title "Of baby birds, death, and creation." A Dutch version of this article can be found on a Dutch creationist site here....

Assorted, Science - Creation/Evolution

Not all humility is humble

John Marks Templeton wanted Christians to be “humble” about the Bible and look to Science for direction. And his Foundation is handing out millions to groups trying to mesh Science with Religion. ***** Sir John Marks Templeton (1912-2008) is best known as the creator of the Templeton Growth Fund, an investment fund established in 1954, which made him a very wealthy man. Two years before his death in 2008, Templeton found himself in 129th place on the Sunday Times' "Rich List" of the wealthiest Brits. But Templeton was not only an investor and moneymaker; he was also well-known as a philanthropist, through the work of his charitable organization, the Templeton Foundation. Established in 1987, the $3 billion Templeton Foundation offers over $70 million worth of research grants each year. The Foundation is currently headed by Templeton's daughter, Heather Templeton Dill, and it is an important source of funding for organizations that include the BioLogos Foundation and the Canadian Scientific and Christian Affiliation. One of the Templeton Foundation's purposes is to advance what Templeton called "humility-in-theology." This was the subject of his book, published in 2000, Possibilities For Over One Hundredfold More Spiritual Information: The Humble Approach in Theology and Science. Templeton’s humility How would this 100-fold increase in spiritual knowledge happen? He thought we would get it: “…every two centuries…by encouraging people of all religions to become enthusiastic (rather than resistant) to new additional spiritual information, especially through science research, to supplement the wonderful ancient scriptures" (p. 180). "Humility" was an important word for Sir John Templeton, as can be seen from the title of this book, as well as throughout its pages. Templeton's philosophy of humility, and the way it shaped his thinking and his philanthropically efforts, is exemplified in the following extended quotations. In order to present these quotations in context, and in an effort to avoid misrepresentation of Templeton's message, I present this (rather lengthy) representative sample of his thoughts (I must note that throughout his writings, Templeton writes the word "god" without capitalizing the G, so this is not an error in transcription, and likely reflects Templeton's philosophy): 1. Man isn’t that special "Although we seem to be the most sophisticated species at present on our planet, perhaps we should not think of our place as the end of cosmogenesis. Should we resist the pride that might tempt us to think that we are the final goal of creation? Possibly, we can become servants of creation or even helpers in divine creativity. Possibly, we are a new beginning, the first creatures in the history of life on earth to participate consciously in the ongoing creative process"  (p. 41). 2. Creeds restrict progress "Do theologians need to be humble and open-minded? Leaders may be tempted to think that conformity and control are required for the orderliness of religion and for faithfulness. Most religions have developed creeds, doctrines, dogmas, liturgy and hierarchies of laypeople and clergy. Order and tradition of course do help groups to live as an organization of people whose ideals are compatible and link together the generations in mutual ideals. However, because of a lack of humility, have we observed throughout the history of most religions a tendency for dogma or hierarchy to stifle progress? If the members and clergy become more humble, could they re-form dogma in a more open-minded and inquiring way as a beginning point for continual improvements?" (p. 41). 3. We should humor theologians and rely on the sciences "Let none of us have any quarrel with any theologian. Let us happily admit that his or her concepts and doctrines may be right. But let us listen most carefully to any theologian who is humble enough to admit also that he may be wrong - or at least that the door to great insights by others is not closed. Let us seek to learn from each other. Let us try to use sciences to help verify or falsify new concepts. Let us always keep trying many methods to discover over 100 fold more about divinity" (p.50). 4. We can be wrong, so we should be humble about everything "Egotism has been a major cause of many mistaken notions in the past. Egotism caused men to think that the stars and the sun revolved around them... that mankind was as old as the universe. Egotism is still our worst enemy. In fact, things are still not what they seem. Only by becoming humble can we learn more... Are those who believe only what they see pitifully self-centred and lacking in humility?" (p. 59). Humble to the point of heresy So where did this understanding of "humility" lead Sir John Templeton? To ideas such as these: "Many religious concepts come directly or indirectly from ancient scriptures. An unavoidable limitation of utilizing such texts as a total basis for contemporary faith is that they were written within a context which may no longer be appropriate for ours today. Recent sciences reveal a universe billions of times larger and older and more complex than the one conceived by the ancients. The creative challenge is to enrich understanding and appreciation for the old with a welcoming of concepts and perspectives which may represent truly new insights and creative improvements, which can leverage the power of the past into a forward-looking adventure of learning more and more about the wonders of god and his purposes through ongoing creativity. Can it be an inspiring challenge to read the Bible in this way, which can help each generation of god’s people to search for far more of divine realities than can ever be contained in the language and thought patterns of any age? Should we not be able to give a fuller and wider interpretation of divine revelation today, now that the range of our understanding of the universe has been so vastly enlarged? Why should we often try to express spiritual truths using obsolete words, limited concepts and ancient thought patterns? If some scholars think that Jesus himself wrote nothing, could this suggest that what he had to teach should not be frozen into words, even in his own age? Thus, he did not limit for future generations their range of spiritual concepts and research" (p. 47-48). Ideas have consequences. While Templeton was an elder in a Presbyterian congregation (Presbyterian Church - USA), and even sat on the Board of Princeton Theological Seminary, he did not "limit" himself to the doctrines of orthodox Christianity. His "humble approach" led him to declare, "I have no quarrel with what I learned in the Presbyterian Church. I am still an enthusiastic Christian," and then to ask, "But why shouldn't I try to learn more? Why shouldn't I go to Hindu services? Why shouldn't I go to Muslim services? If you are not egotistical, you will welcome the opportunity to learn more." The sad fact is, however much one claims to be "an enthusiastic Christian," believing that the teachings of religions that deny Christ can be positively appropriated by a Christian makes one, for all intents and purposes, anything but. And this unfortunate truth is also clearly revealed in Templeton's book. While Templeton denied being a pantheist (one who believes that the universe is God, and God is the universe), his understanding of the nature of God can only be described as a form of panentheism, which declares that God and the universe are distinct, but that the world is "in" God. Or as Templeton wrote: "Traditional pantheism can serve a useful purpose in suggesting the co-terminacy of spirit and matter and a personal relationship between the creator and creation. But it may not be compatible with the Christian concept of a personal god vastly greater than material things and who loves all of us and numbers the hairs of our heads. Profound mutual indwelling between man and divinity may be better stated by the Unity School of Christianity, 'God is all of me: and I am a little part of him.' Such a notion implies an inseparable relationship between god and us. As even 'a little part of him,' we may realize the mutual unity of god and his creation. We may conceive that our own divinity may arise from something more profound that merely being 'god's children' or being 'made in his image'" (p. 86). True humility is submitting to God’s Word At this point, it must be said that, for all his self-proclaimed "humility," Templeton's foundational beliefs are, in Christian perspective, anything but humble. True humility is expressed in Psalm 8: "O LORD, our Lord, how majestic is your name in all the earth! You have set your glory above the heavens... When I look at your heavens, the work of your fingers, the moon and the stars, which you have set in place, what is man, that you are mindful of him, and the son of man that you care for him?" (Ps. 8:1,3, ESV). True humility is expressed in humble submission to the LORD, the Creator, who has revealed himself clearly and completely in his Word - those "ancient Scriptures" which we humans have not outgrown, or surpassed, with all of our scientific understanding. True humility is acknowledging our origins as the direct creation of God, acknowledging the reality of the Fall into sin, and its enduring impact on humanity and all of creation, God's provision of a Way of salvation, and the fact that we can do nothing in ourselves to merit that salvation. We are created in God's image. That image has been badly marred by sin. But in Christ, that image is being restored among God's people. True humility is submitting ourselves to Jesus Christ, who declared that he, and only he, is the Way, the Truth, and the Life. Templeton's "humility" is, at bottom, and however unwittingly, the height of human arrogance and pride in disguise. In refusing to submit to God's perfect Word, Templeton set a man on the throne in God's place. And now, through the work of his Foundation, Templeton's utopian vision for human society, based in anything but the Word of God, is continuing to be spread. Templeton’s vision looks to science to show the way Templeton foresaw a "glorious" future, and thanks to his great financial savvy, his legacy lives on. His Foundation has three billion dollars in its reserve fund, and that money is being spent to promote that legacy, with a very definite, and very long-term, goal in mind. Templeton's vision of the future is summed up in two citations in his book. He first cites Marceline Bradford: "...Millions of intellectuals the world over have become disenchanted with backward-looking religious institutions... In order to recapture the great thinking minds of the world, the clergy must turn their heads 180 degrees from past to future. With feet planted squarely in the present and eyes directed to the future, leaders can find factual bases in science for viable, solid, dynamic doctrines. For science and rationality are enemies not of religion - only of dogmatism" (p. 47). Next, he cites Ralph Wendell Burhoe, who was awarded the Templeton Prize in 1980: "It is still my bet that at several points in the next few years and decades the traditional theological and religious communities will find the scientific revelations a gold mine, and that by early in the third millennium A.D. a fantastic revitalization and universalization of religion will sweep the world. The ecumenical power will come from a universalized and credible theology and related religious practices, not from the politics of dying institutions seeking strength in pooling their weaknesses. I cannot imagine a more important bonanza for theologians and the future of religion than the information lode revealed by the scientific community... It provides us with a clear connection between human values, including our highest religious values, and the cosmic scheme of things. My prophecy, then, is that God talk, talk about the supreme determiner of human destiny, will in the next century increasingly be fostered by the scientific community" (p. 103). His favorite charities In the conclusion of his book, Templeton lists a number of the "founder's favorite charities," which also provides real insight into Templeton's agenda. Some we might find agreeable. He is interested in the promotion of entrepreneurship, and the enhancement of individual freedom and free markets. Others included supporting research and publications in genetics; supporting education and other help in voluntary family planning; supporting character development research, and also: "Supporting the publication and dissemination throughout the world of the religious teachings of the Unity School of Christianity of Unity Village, the Association of Unity Churches and of closely similar organizations, provided that major support for such organizations shall continue only so long as the Trustees of the Foundation... determine that such organizations adhere to the concepts of: usually pioneering in religion and theology with little restrictive creed, usually teaching that god may be all of reality and man only a tiny part of god and generally accentuating the positive ideas and attitudes and avoiding the negative" (p. 183). With friends like these Such were the goals of Sir John Marks Templeton, and such are the goals of his foundation. A serious examination of Templeton's guiding philosophy, and the philosophy of the Templeton Foundation, in the light of Scriptural principles, should lead us to a sense of genuine concern about any organization that the Foundation chooses to support financially. And it should lead us to question the ultimate motivation behind this support, and the fruits that this foundation is bearing in the numerous organizations that receive its funding. "The Humble Approach" of Sir John Marks Templeton has absolutely nothing in common with the genuinely humble approach of the Lord Jesus Christ. Templeton’s utopian vision has nothing in common with the eschatological vision of God's Word. Follow the money Now, those who receive large amounts of financial support from the Templeton Foundation may do so "with no strings attached," and perhaps some recipients may be unaware of the totality of the Foundation's founder's spiritual vision. But could it be that they are unwitting victims of a larger, and more nefarious, agenda, which has at its base a desire to proclaim a different gospel, by denying the explicit teachings of the Lord Jesus Christ and his exclusive claims? We are warned against keeping company with the wicked (1 Cor. 15:33, Psalm 1:1, Prov. 13:20) and it doesn’t seem that much of an extension to think how this applies to accepting funding from a group with a wicked agenda. Science, science, and more science A little research shows the incredible reach that the Foundation's money has. And an examination of the nature of the grants that the Foundation provides, as well as the purpose behind these grants, is telling indeed. One of the Foundation's main funding areas is "public engagement," and a representative sample of grants (ranging from tens of thousands to millions of dollars) clearly shows the Foundation's goals. Here is a small sample of grants that have been made over the past three years: Vatican Observatory Foundation - "Building a bridge between faith and astronomy" John Carroll University - "Integrating science into college and pre-theology programs in U.S. Roman Catholic seminaries" Union Theological Seminary - "Project to develop a spiritual worldview compatible with and informed by science" Cambridge Muslim College - "Developing religious leaders with scientific awareness" American Association for the Advancement of Science - "Engaging scientists in the science and religion dialogue" Luther Seminary - "Science for youth ministry: The plausibility of transcendence" Christianity Today - "Building an audience for science and faith" Other grants have been made to train Roman Catholic teachers and preachers to engage the dialogue between science and religion, to promote science engagement in rabbinic training, and to measure science engagement in Roman Catholic high schools and seminaries. Further investigation in the nature and purpose of these grants reveals a common thread. For example, La Jolla Presbyterian Church received a grant from the Templeton Foundation for a program that "seeks to engage young adults (college and post-graduate) in a discussion of science and faith with leading scientists who are Christians." The McGrath Institute for Church Life at Notre Dame University received a $1.675 million grant for their Science and Religion Initiative, which "seeks to frame science education within the broader context of Catholic theology." According to the Institute's director, "The perceived conflict between science and religion is one of the main reasons young people say they leave the Catholic church... this grant allows us to address this misperceptions and help high school teachers create pedagogues that show that science and religion - far from being incompatible - are partners in the search for truth." Multnomah Biblical Seminary has received a Templeton grant (as well as a grant from the American Association for the Advancement of Science, itself supported by the Templeton Foundation), to "equip pastoral studies majors to become more effective in engaging our scientific age." Among a number of other Christian theologians, Niels Henrik Gregersen, professor of Systematic Theology at the University of Copenhagen, received a Templeton research grant for his work on the constructive interface between science and religion. Another recent recipient of the Templeton Foundation's largesse is Regent College in Vancouver, which this year received a grant funding a program called "Re-faithing Science at Regent College." The program will seek, over the next two years, to address this question: "How can the relationship between Christian faith and scientific endeavour be conceptualized and communicated in a way that effectively engages diverse audiences?" The detailed description of this particular grant on the Templeton Foundation website is insightful: "Sir John Templeton recognized that science and spirituality should be neither sealed in separate boxes nor positioned at opposite ends of a battlefield, yet even a cursory glance at contemporary culture reveals that the supposed incompatibility and even hostility between faith and science is something of a truism in much of Western society. Regent College believes that this widespread perception is a significant threat to the development of theology and science alike, as well as to the spiritual and intellectual flourishing of countless individuals." So, utilizing Templeton's funds, Regent College's project team will "propose an alternative model for the relationship between faith and science: mutual coinherence, or existence within one another." Their goal is to communicate this proposal "in an accessible form" that will encourage and enable further exploration of science, theology, and their interaction, using academic publications, public lectures, graduate-level courses, and an online presence, to "target different audiences with the same basic narrative, a story of one world, created by one God, who can be known and worshipped through both theology and science - and who is best known and best worshipped when theology and science work together." Science in the driver’s seat What can we learn from all of this? If we were unaware of the foundational principles behind the Templeton Foundation, perhaps all of this would appear to be somewhat innocuous. After all, who could argue against Christians being involved in the sciences? Why oppose efforts aimed at developing "scientific awareness"? Certainly we shouldn't want to bury our heads in the sand, and ignore what the sciences have to offer, as if science were somehow "off-limits" to the faithful Christian, should we? But remember this important fact: the Templeton Foundation has a very clear agenda – a utopian, panentheistic philosophy that has an ecumenical goal of uniting the religions of the world around a synthesis of "science" and religion, with "science" seated firmly in the driver's seat in this relationship. This agenda is being promoted by the lavish dispersal of funds to Islamic, Roman Catholic, Jewish, and other religious organizations, including, sadly, many evangelical Christian groups, many of which are making their influence felt in Reformed churches as well. Standing in Templeton’s way Two popular sayings come to mind: "Follow the money," and "He who pays the piper calls the tune." The money trail leads us to Sir John Marks Templeton. And clearly, Templeton's agenda is making headway in many places, although it is also clear that this agenda faces many obstacles. 1. Reluctance among religious leaders First of all, there is reluctance to accept the premises of this movement among religious organizations, as can be seen from the numerous grants being made to support efforts to decrease the resistance of religious leaders and members of religious groups, including evangelical Christians, to this religious/scientific paradigm. But that reluctance is being overcome, as the Templeton agenda makes inroads through a judicious use of funding. Efforts to reach youth, and those who teach the young, are effective means of dissemination for any propaganda effort, whether political, cultural, or religious in nature. Young people are more easily influenced, and they are most definitely being targeted, in a well-funded, concerted effort. 2. Reluctance among unbelieving scientists But there is also resistance from the other side - from unbelieving scientists who reject all religion, any idea of transcendence, and the idea that anything exists beyond the physical. This group is also being addressed by the outreach efforts of the Templeton Foundation, as it works toward fulfilling its long-term goals. Conclusion A spiritual war is being waged against God's people, using that ancient question, "Has God really said?" This is not novel; every generation of Christians faces this reality, in different ways at different times in history. The battle is being played out in a world in which money talks, and a lot of money talks loudly. We cannot afford to be naive on this issue. That’s why we need to be on our guard against the influence of the Templeton Foundation's money, even if it's being spent by organizations that may have been respected among us. That money is being spent to promote an agenda that is radically different from the agenda of God's kingdom. Our allegiance to the One True God must lead us to reject alliances with organizations like the Templeton Foundation, whose agenda is completely incompatible with that of our great God and Savior, Jesus Christ. Rev. Jim Witteveen also blogs at where this article first appeared in two parts....

Science - Creation/Evolution

The Galileo myth as a universal solvent

What do theistic evolutionists and church-attending gay activists have in common? Both think Galileo makes their case. Theistic evolutionists have long loved the story of Galileo - how he corrected the Church, and was persecuted for it, when he proved that the Earth went around the Sun, and not, as the Church said, the other way around. The moral of this story, they propose, is that just like Galileo corrected the Church in his time, the Church today needs to reinterpret it's understanding of Genesis 1 and 2 in light of what Science has discovered about our origins. Church-going gay activists are taking up Galileo as their champion, too, to argue that the Church needs to re-examine its stance against homosexuality and gay marriage. In his book God and the Gay Christian, Matthew Vine writes: ...remember that Christians in Galileo's day....did not change their minds about the solar system because they lost respect for their forebears or for the authority of Scripture. They change their mind because they were confronted with evidence their predecessors had never considered.... Does new information we have about homosexuality also warrant a reinterpretation of Scripture? (his emphasis) Galileo as the universal solvent There is a problem though. This version of the Galileo story can be used by more than evolutionists and gay activists - it's infinitely adaptable, and can act as a universal solvent to dissolve orthodoxy of every kind. Yes, the Bible says we are conceived and born in sin (Psalm 51:5). But that's not what many psychologists contend, so isn't it about time the Church learned its lesson from the "Galileo incident" and re-examined Original Sin in light of what we now know about human nature? The Church once thought God created them male and female (Mark 10:6). But now we know gender is a social construct with dozens (71 to date on Facebook) to choose from. So why wouldn't this new information about gender also warrant a reinterpretation of Scripture? Evolution, homosexuality, Pelagianism, gender fluidity, polygamy: Galileo is a friend to them all. Or what if Galileo taught a different lesson? But what if the Galileo story doesn't prove what so many want it to prove? What if a better moral to the story might be something along the lines of, it is very dangerous to let outside sources tell us how to understand Scripture? The truth is, it wasn't a biblical view that Galileo overturned, but rather a Greek one. As Philip J. Sampson explains in his book 6 Modern Myths, "Aristotle – not the Bible – taught explicitly that, 'everything moves around the Earth.'" The Church held to a Earth-centered cosmology because they were influenced by Aristotle, and, as one author put it, read the Scripture "through Greek spectacles." They were wrong to do so. Of course, it certainly is possible for the Bible to be misinterpreted by the Church – that's one of the premises behind the Protestant Reformation! But the story of Galileo has been used by evolutionists, and is now being used by gay activists, to argue that it is self-evident that what we are discovering today, particularly in the field of Science, is far more reliable than the Bible, and thus we should readily reinterpret even the longest-standing biblical doctrines in light of what these new findings tell us today. Not only is that not a lesson we can draw from Galileo, we could very readily draw the opposite: the moral to this story should be that the Church's big mistake was interpreting Scriptures in light of the Greek Science of the day. Hat tip to Gary DeMar's "Kirsten Powers Jumps on the Pro-Homosexual Bandwagon"...

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