When scientism trumps actual science.

On that South Dakota Academic Freedom Bill, Here's More Bad Journalism -- and Science Censorship -- from Patrick Anderson

Casey Luskin 

 

 

 

I have already noted the grossly inaccurate reporting by Patrick Anderson with the Argus Leader in South Dakota, who falsely claimed that the academic freedom bill in that state would bring intelligent design into public schools. Now I've discovered another article by Mr. Anderson, "S.D. plan allows evolution critique in class," which is even more inaccurate.

It opens with the statement that "Creationism would be easier to teach in South Dakota classrooms if a bill in the state Senate becomes law, according to a California-based nonprofit." Of course that innocuous-sounding California-based outfit is the National Center for Science Education, whose mission is focused on censorship. They constantly relabel credible scientific viewpoints as "creationism" and other forms of "religion," in hopes of using the law to censor those ideas and keep them hidden from students in public schools. Anderson, as we'll see, is following their lead and becoming a science censor himself.

He quotes NCSE deputy director Glenn Branch. But does he quote the language of the bill itself, which clearly excludes religious advocacy from protection under its provisions? Take a wild guess. The answer is no.

To Anderson's credit, he did talk to us here at Discovery Institute as well, and wrote:

But the model bill and South Dakota's do not advance intelligent design or creationism, said Casey Luskin, research coordinator for the Institute.
"If a teacher were to teach creationism in a state that has an academic freedom bill, they would not be protected by that bill in any way, shape or form," Luskin said. "We actually do not support teaching or pushing intelligent design in public schools."
Debating evolution doesn't mean invoking religion, Luskin said. His group's model legislation offers protection to teachers who question the science of evolution, so they don't have to worry about losing their job, Luskin said.
If something is written into curriculum, such as climate change or evolution, an academic freedom bill allows teachers to, in the case of South Dakota, "understand, analyze, critique, or review" without being stopped by school officials.

"Schools should teach the evidence for and against evolution," Luskin said.

But that last comment merely serves Anderson as a foil, as he immediately thereafter cites the president of the South Dakota Teachers Association, Julie Olson, who could hardly be more dogmatic:

Evolutionary principles are central to science, not just biology, and they're not up for debate, Olson said....
"I don't know what their arguments would be," Olson said. "What's the proof?"

Olson is candid in stating her view that students should be prevented from debating and questioning Darwinian evolution. She claims ignorance about what the scientific challenges to Darwin's theory might be, and I wouldn't be surprised if she really is unaware of those challenges.

 

But the reporter, Patrick Anderson, is aware of them. I know that because I sent him the very answer to Olson's objection in an e-mail -- information that he apparently did not see fit to print in his article. Here's what I wrote (the numbers in parentheses refer to PDFs of papers from the mainstream technical literature that I also sent to Anderson):

Per our conversation I wanted to send you some mainstream scientific papers that discuss scientific challenges to core tenets of neo-Darwinian evolution, especially as they're taught in textbooks. Please note that many of these authors are neo-Darwinian evolutionists. But they all nonetheless recognize scientific weaknesses in neo-Darwinian theory that challenge common textbook claims about the evidence for evolution, including:
(1) Major conflicts in the tree of life (011; 274b). It's not religion to note that genome sequence data does not fit the treelike pattern seen in textbook diagrams.
(2) Problems with textbook discussions of vertebrate embryos (064; 300). It's not religion to note that vertebrate embryos start off development differently, contradicting textbook diagrams.
(3) Non-speciation and limited change in "Darwin's finches" (015, Speciation Undone). It's not religion to point out that Darwin's finches can still interbreed and only exhibit small-scale oscillating selection which does not show the evolution of fundamentally new types of organisms.
(4) The lack of importance of evolutionary theory for doing good biology research (020). It's not religion to point out that you don't need neo-Darwinian evolution to figure out how molecular machines like ATP synthase work.
(5) Challenges to the adequacy or primacy of natural selection and random mutation for causing evolution (023, 373). It's not religion to point out that living organisms contain features which would require multiple mutations to arise before giving any advantage, and that population genetics models shows that evolving these structures by mutation and selection would be infeasible given normal population sizes and timescales.
This is just a small smattering of what's out there in the peer-reviewed literature as far as challenges go to the evidence that's cited for the mainstream neo-Darwinian viewpoint.

The papers I sent him provide strong documentation of the scientific criticisms, found in the mainstream scientific literature, of core neo-Darwinian claims, especially as they are taught in textbooks. Here are the full citations of the papers that the numbers refer to:

• 011: Trisha Gura, "Bones, Molecules or Both?," Nature, 406 (July 20, 2000): 230-233.
• 274b: Graham Lawton, "Why Darwin was wrong about the tree of life," New Scientist, 2692 (January 21, 2009).
• 064: Michael K. Richardson, James Hanken, Mayoni L. Gooneratne, Claude Pieau, Albert Raynaud, Lynne Selwood, and Glenda M. Wright, "There is No Highly Conserved Embryonic Stage in the Vertebrates: Implications for Current Theories of Evolution and Development," Anatomy and Embryology, 196 (1997): 91-106
• 300: Elizabeth Pennisi, "Haeckel's Embryos: Fraud Rediscovered," Science, 277 (September 5, 1997): 1435.
• 015: Peter R. Grant and B. Rosemary Grant, "Unpredictable Evolution in a 30-Year Study of Darwin's Finches," Science, 296 (April 26, 2002): 707-711
• Speciation Undone: Peter R. Grant and B. Rosemary Grant, "Speciation undone," Nature, 507 (March 13, 2014): 178-179.
• 020: Philip S. Skell, "Why do we invoke Darwin?," The Scientist, 19 (August 29, 2005): 10.
• 023: Michael J. Behe and David W. Snoke, "Simulating Evolution by Gene Duplication of Protein Features That Require Multiple Amino Acid Residues," Protein Science, 13 (2004): 2651-2664.
• 373: Eugene V. Koonin, "The Origin at 150: is a new evolutionary synthesis in sight?," Trends in Genetics, 25 (2009): 473-475.

So the reporter was informed that there are serious scientific criticisms of neo-Darwinian theory -- especially as it is taught in textbooks. Yet he makes no mention of any of it. Instead, he tries to rebut me by quoting a teacher who frankly admits her own lack awareness of the relevant data, and who leaves readers with the impression that there are no legitimate scientific criticisms of Darwinian evolution that could possibly be introduced in schools.

This makes Patrick Anderson not only an inaccurate reporter, but a censor. He withholds from readers crucial facts in his possession that are directly relevant to the story.

That's exactly how media censorship works in the evolution debate. You're seeing it right here before your very eyes. I've seen before, literally hundreds of times.

Neither enough monkeys nor keyboards

Essential Prediction of Darwinian Theory of Macroevolution Falsified by Information Degradation


Kirk Durston

I was struck, but not surprised, by a statement made a few days ago by Neil Turok, Director of the Perimeter Institute for Theoretical Physics here in Waterloo, Ontario. Speaking of the apparent collapse of evidence for a critical component of the Big Bang theory, he responded, ‘even though hundreds or thousands of people are working on an idea, it may still be wrong.’

His statement is a harbinger of a much greater collapse looming on the scientific horizon, also involving thousands of scientists. There is mounting evidence that most, if not all the key predictions of the neo-Darwinian theory of macroevolution are being consistently falsified by advances in science, several of which I will discuss in later posts. Here, we look at a fundamental prediction Darwinism makes regarding the increase of genetic information.

Computer information is digitally encoded using just two symbols (‘1’ and ‘0’). We now know that the instructions for the full diversity of life, are digitally encoded in the DNA of all living things using a four-symbol alphabet. In  more technical terms, this is referred to as functional information.

In the neo-Darwinian scenario for the origin and diversity of life, the digital functional information for life would have had to begin at zero, increase over time to eventually encode the first simple life form, and continue to increase via natural processes to encode the digital information for the full diversity of life.

An essential, falsifiable prediction of Darwinian theory, therefore, is that functional information must, on average, increase over time.

Interestingly enough, a prediction of intelligent design science is quite the opposite. Since information always degrades over time for any storage media and replication system, intelligent design science postulates that the digital information of life was initially downloaded into the genomes of life. It predicts that, on average, genetic information is steadily being corrupted by natural processes. The beauty of these two mutually incompatible predictions in science is that the falsification of one entails verification of the other. So, which prediction does science falsify, and which one does science verify?

Ask any computer programmer what effect ongoing random changes in the code would do for the integrity of a program, and they will universally agree that it degrades the software. This is precisely the first problem for neo-Darwinian theory. Mutations produce random changes in the digital information of life. It is generally agreed that the rate of deleterious mutations is much greater than the rate of beneficial mutations. My own work with 35 protein families suggests that the rate of destruction is, at minimum, 8 times the rate of neutral or beneficial mutations. Simply put, the digital information of life is being destroyed much faster than it can be repaired or improved. New functions may evolve, but the overall loss of functional information in other areas of the genome will, on average, be significantly greater. The net result is that the digital information of life is running down.

The second series of falsifying observations is indicated by actual organisms we have studied most closely. First, the digital information for the bacterial world is slowly eroding away due to a net deletional bias in mutations involving insertions and deletions. A second example is the fruit fly, one of the most studied life forms in evolutionary biology. It, too, is showing an ongoing, genome-wide loss of DNA across the entire genus. Finally, humans are not exempt. As pointed out in this PNAS paper, "a consideration of the long-term consequences of current human behaviour for deleterious-mutation accumulation leads to the conclusion that a substantial reduction in human fitness can be expected over the next few centuries in industrialized societies unless novel means of genetic intervention are developed". 

We continue to discover more examples of DNA loss, suggesting that the biological world is slowly running down. Microevolution is good at fine-tuning existing forms within their information limits and occasionally getting something right, but the steady accumulation of deleterious mutations on the larger scale suggests that mutation-driven evolution is actually destroying biological life, not creating it.

In conclusion, the digital information of life appears to be steadily degrading rather than increasing, falsifying an essential prediction of neo-Darwinian theory, and verifying a prediction of intelligent design science. This is hardly a surprise, as every other area of science, except for evolutionary biology, grants that natural processes degrade information, regardless of the storage media and copying process. For neo-Darwinian macroevolution to work, it requires something that is in flat-out contradiction to the real world.

(Edited for clarity, 11:46 EDT, June 26, 2015)

On our ransom the Watchtower Society's commentary.

RANSOM:

A price paid to buy back or to bring about release from some obligation or undesirable circumstance. The basic idea of “ransom” is a price that covers (as in payment for damages or to satisfy justice), while “redemption” emphasizes the releasing accomplished as a result of the ransom paid. The most significant ransom price is the shed blood of Jesus Christ, which made deliverance from sin and death possible for the offspring of Adam.
In the various Hebrew and Greek terms translated “ransom” and “redeem,” the inherent similarity lies in the idea of a price, or thing of 9, given to effect the ransom, or redemption. The thought of exchange, as well as that of correspondency, equivalence, or substitution, is common in all. That is, one thing is given for another, satisfying the demands of justice and resulting in a balancing of matters.—See RECONCILIATION.
A Price That Covers. The Hebrew noun ko′pher comes from the verb ka·phar′,meaning, basically, “cover,” as in Noah’s covering the ark with tar. (Ge 6:14) Ka·phar′,however, is used almost entirely to describe the satisfying of justice through the covering of or atoning for sins. The noun ko′pher refers to the thing given to accomplish this, the ransom price. (Ps 65:3; 78:38; 79:8, 9) A covering corresponds to the thing it covers, either in its form (as in a material lid, such as the “cover [kap·po′reth]” of the ark of the covenant;Ex 25:17-22), or in its value (as in a payment to cover the damages caused by an injury).
As a means for balancing justice and setting matters straight with his people Israel, Jehovah, in the Law covenant, designated various sacrifices and offerings to atone for, or cover, sins, including those of the priests and the Levites (Ex 29:33-37; Le 16:6, 11), of other individuals, or of the nation as a whole (Le 1:4; 4:20, 26, 31, 35), as well as to purify the altar and tabernacle, making atonement because of the sins of the people surrounding these. (Le 16:16-20) In effect, the life of the animal sacrificed went in place of the life of the sinner, its blood making atonement on God’s altar, that is, to the extent that it could. (Le 17:11; compare Heb 9:13, 14; 10:1-4.) The “day of atonement [yohm hak·kip·pu·rim′]” could just as properly be referred to as the “day of the ransoms.” (Le 23:26-28) These sacrifices were required if the nation and its worship were to have and maintain the acceptance and approval of the righteous God.
Well illustrating the sense of a redeeming exchange is the law regarding a bull known to gore. If the owner allowed the bull to go loose so that it killed someone, the owner was to be put to death, paying for the life of the slain person with his own life. However, since he did not deliberately or directly kill another, if the judges viewed it proper to impose upon him a “ransom [ko′pher]” instead, then he must pay that redemption price. The sum assessed and paid was viewed as taking the place of his own life and compensating for the life lost. (Ex 21:28-32; compare De 19:21.) On the other hand, no ransom could be accepted for the deliberate murderer; only his own life could cover the death of the victim. (Nu 35:31-33) Evidently because a census involved lives, at the time such was taken each male over 20 had to have a ransom (ko′pher) of half a shekel ($1.10) given for his soul to Jehovah, the same price applying whether the individual was rich or poor.—Ex 30:11-16.
Since any imbalance of justice is displeasing to God, as well as among humans, the ransom, or covering, could have the additional effect of averting or quelling anger. (Compare Jer 18:23; also Ge 32:20, where “appease” translates ka·phar′.) The husband enraged at the man committing adultery with his wife, however, refuses any “ransom [ko′pher].” (Pr 6:35) The term may also be used with regard to those who should execute justice but who instead accept a bribe or gift as “hush money [ko′pher]” to cover over the wrongdoing in their sight.—1Sa 12:3; Am 5:12.
The Redemption, or Releasing. The Hebrew verb pa·dhah′ means “redeem,” and the related noun pidh·yohn′ means “redemption price.” (Ex 21:30) These terms evidently emphasize the releasing accomplished by the redemption price, while ka·phar′ places stress on the quality or content of the price and its efficacy in balancing the scales of justice. The releasing, or redeeming (pa·dhah′), may be from slavery (Le 19:20; De 7:8), from other distressing or oppressive conditions (2Sa 4:9; Job 6:23; Ps 55:18), or from death and the grave. (Job 33:28; Ps 49:15) Frequent reference is made to Jehovah’s redeeming the nation of Israel from Egypt to be his “private property” (De 9:26; Ps 78:42) and to his redeeming them from Assyrian and Babylonian exile many centuries later. (Isa 35:10; 51:11; Jer 31:11, 12; Zec 10:8-10) Here, too, the redemption involved a price, an exchange. In redeeming Israel from Egypt, Jehovah evidently caused the price to be paid by Egypt. Israel was, in effect, God’s “firstborn,” and Jehovah warned Pharaoh that his stubborn refusal to release Israel would cause the life of Pharaoh’s firstborn and the firstborn of all Egypt, human and animals, to be exacted. (Ex 4:21-23; 11:4-8) Similarly, in return for Cyrus’ overthrow of Babylon and his liberation of the Jews from their exiled state, Jehovah gave “Egypt as a ransom [form of ko′pher] for [his people], Ethiopia and Seba” in their place. The Persian Empire thus later conquered those regions, and so ‘national groups were given in place of the Israelites’ souls.’ (Isa 43:1-4) These exchanges are in harmony with the inspired declaration that the “wicked is [or serves as] a ransom [ko′pher] for the righteous one; and the one dealing treacherously takes the place of the upright ones.”—Pr 21:18.
Another Hebrew term associated with redemption is ga·ʼal′, and this conveys primarily the thought of reclaiming, recovering, or repurchasing. (Jer 32:7, 8) Its similarity to pa·dhah′ is seen by its parallel use with that term at Hosea 13:14: “From the hand of Sheol I shall redeem [form of pa·dhah′] them; from death I shall recover [form of ga·ʼal′] them.” (Compare Ps 69:18.) Ga·ʼal′ gives emphasis to the right of reclaiming or repurchasing, either by a near kinsman of a person whose property or whose very person needed to be repurchased or reclaimed, or by the original owner or seller himself. A near kinsman, called a go·ʼel′, was thus “a repurchaser” (Ru 2:20; 3:9, 13) or, in cases where a murder was involved, a “blood avenger.”—Nu 35:12.
The Law provided that in the case of a poor Israelite whose circumstances forced him to sell his hereditary lands, his city house, or even to sell himself into servitude, “a repurchaser closely related to him,” or go·ʼel′, had the right to “buy back [ga·ʼal′] what his brother sold,” or the seller could do so himself if funds became available to him. (Le 25:23-27, 29-34, 47-49; compare Ru 4:1-15.) If a man should make a vow offering to God of a house or a field and then desire to buy it back, he had to pay the valuation placed on the property plus a fifth in addition to that estimated value. (Le 27:14-19) However, no exchange could be made for anything “devoted to destruction.”—Le 27:28, 29.
In the case of murder, the murderer was not allowed sanctuary in the appointed cities of refuge but, after the judicial hearing, was turned over by the judges to the “avenger [go·ʼel′] of blood,” a near kinsman of the victim, who then put the murderer to death. Since no “ransom [ko′pher]” was allowed for the murderer and since the near kinsman with right of repurchase could not reclaim or recover the life of his dead relative, he rightfully claimed the life of the one who had taken his relative’s life by murder.—Nu 35:9-32; De 19:1-13.
Not Always a Tangible Price. As has been shown, Jehovah “redeemed” (pa·dhah′) or ‘reclaimed’ (ga·ʼal′) Israel from Egypt. (Ex 6:6; Isa 51:10, 11) Later, because the Israelites kept “selling themselves to do what was bad” (2Ki 17:16, 17), Jehovah on several occasions ‘sold them into the hands of their enemies.’ (De 32:30; Jg 2:14; 3:8; 10:7; 1Sa 12:9) Their repentance caused him to buy them back, or reclaim them, out of distress or exile (Ps 107:2, 3; Isa 35:9, 10; Mic 4:10), thereby performing the work of a Go·ʼel′, a Repurchaser related to them inasmuch as he had espoused the nation to himself. (Isa 43:1, 14; 48:20; 49:26; 50:1, 2; 54:5-7) In ‘selling’ them, Jehovah was not paid some material compensation by the pagan nations. His payment was the satisfaction of his justice and the fulfillment of his purpose to have them corrected and disciplined for their rebellion and disrespect.—Compare Isa 48:17, 18.
God’s ‘repurchasing’ likewise need not involve the payment of something tangible. When Jehovah repurchased the Israelites exiled in Babylon, Cyrus willingly liberated them, without tangible compensation in his lifetime. However, when redeeming his people from oppressor nations that had acted with malice against Israel, Jehovah exacted the price from the oppressors themselves, making them pay with their own lives. (Compare Ps 106:10, 11; Isa 41:11-14; 49:26.) When the people of the kingdom of Judah were “sold,” or delivered over, to the Babylonians, Jehovah received no personal compensation. And the deported Jews did not pay money either to the Babylonians or to Jehovah to buy back their freedom. It was “for nothing” that they were sold and “without money” that they were repurchased. Jehovah therefore needed to make no payment to their captors to balance matters out. Instead, he effected the repurchase through the power of “his holy arm.”—Isa 52:3-10; Ps 77:14, 15.
Jehovah’s role of Go·ʼel′ thus embraced the avenging of wrongs done to his servants and resulted in the clearing of his own name of the charges raised by those who used Israel’s distress as an excuse to reproach him. (Ps 78:35; Isa 59:15-20; 63:3-6, 9) As the Great Kinsman and Redeemer of both the nation and its individuals, he conducted their “legal case” to effect justice.—Ps 119:153, 154; Jer 50:33, 34; La 3:58-60; compare Pr 23:10, 11.
Though living before and outside the nation of Israel, the disease-stricken Job said: “I myself well know that my redeemer is alive, and that, coming after me, he will rise up over the dust.” (Job 19:25; compare Ps 69:18; 103:4.) Following God’s own example, Israel’s king was to act as a redeemer in behalf of the lowly and poor ones of the nation.—Ps 72:1, 2, 14.
Christ Jesus’ Role as Ransomer. The foregoing information lays the basis for understanding the ransom provided for humankind through God’s Son, Christ Jesus. Mankind’s need for a ransom came about through the rebellion in Eden. Adam sold himself to do evil for the selfish pleasure of keeping continued company with his wife, now a sinful transgressor, so he shared the same condemned standing with her before God. He thereby sold himself and his descendants into slavery to sin and to death, the price that God’s justice required. (Ro 5:12-19; compare Ro 7:14-25.) Having possessed human perfection, Adam lost this valuable possession for himself and all his offspring.
The Law, which had “a shadow of the good things to come,” provided for animal sacrifices as a covering for sin. This, however, was only a symbolic or token covering, since such animals were inferior to man; hence, it was “not possible for the blood of bulls and of goats [actually] to take sins away,” as the apostle points out. (Heb 10:1-4) Those pictorial animal sacrifices had to be without blemish, perfect specimens. (Le 22:21) The real ransom sacrifice, a human actually capable of removing sins, must therefore also be perfect, free from blemish. He would have to correspond to the perfect Adam and possess human perfection, if he were to pay the price of redemption that would release Adam’s offspring from the debt, disability, and enslavement into which their first father Adam had sold them. (Compare Ro 7:14; Ps 51:5.) Only thereby could he satisfy God’s perfect justice that requires like for like, a ‘soul for a soul.’—Ex 21:23-25; De 19:21.
The strictness of God’s justice made it impossible for mankind itself to provide its own redeemer. (Ps 49:6-9) However, this results in the magnifying of God’s own love and mercy in that he met his own requirements at tremendous cost to himself, giving the life of his own Son to provide the redemption price. (Ro 5:6-8) This required his Son’s becoming human to correspond to the perfect Adam. God accomplished this by transferring his Son’s life from heaven to the womb of the Jewish virgin Mary. (Lu 1:26-37; Joh 1:14) Since Jesus did not owe his life to any human father descended from the sinner Adam, and since God’s holy spirit ‘overshadowed’ Mary, evidently from the time she conceived until the time of Jesus’ birth, Jesus was born free from any inheritance of sin or imperfection, being, as it were, “an unblemished and spotless lamb,” whose blood could prove to be an acceptable sacrifice. (Lu 1:35; Joh 1:29; 1Pe 1:18, 19) He maintained that sinless state throughout his life and thus did not disqualify himself. (Heb 4:15; 7:26; 1Pe 2:22) As a ‘sharer of blood and flesh,’ he was a near kinsman of mankind and he had the thing of value, his own perfect life maintained pure through tests of integrity, with which to repurchase mankind, emancipate them.—Heb 2:14, 15.
The Christian Greek Scriptures make clear that the release from sin and death is indeed by the paying of a price. Christians are said to be “bought with a price” (1Co 6:20; 7:23), having an “owner that bought them” (2Pe 2:1), and Jesus is presented as the Lamb who ‘was slaughtered and with his blood bought persons for God out of every tribe, tongue, and nation.’ (Re 5:9) In these texts the verb a·go·ra′zo is used, meaning simply “buy at the market [a·go·ra′].” The related e·xa·go·ra′zo (release by purchase) is used by Paul in showing that Christ released “by purchase those under law” through his death on the stake. (Ga 4:5; 3:13) But the thought of redemption or ransoming is more frequently and more fully expressed by the Greek ly′tron and related terms.
Ly′tron (from the verb ly′o, meaning “loose”) was especially used by Greek writers to refer to a price paid to ransom prisoners of war or to release those under bond or in slavery. (Compare Heb 11:35.) In its two Scriptural occurrences it describes Christ’s giving “his soul a ransom in exchange for many.” (Mt 20:28; Mr 10:45) The related word an·ti′ly·tron appears at 1 Timothy 2:6. Parkhurst’s Greek and English Lexicon to the NewTestament says it means: “a ransom, price of redemption, or rather a correspondentransom.” He quotes Hyperius as saying: “It properly signifies a price by which captives areredeemed from the enemy; and that kind of exchange in which the life of one is redeemedby the life of another.” He concludes by saying: “So Aristotle uses the verb [an·ti·ly·tro′o] forredeeming life by life.” (London, 1845, p. 47) Thus Christ “gave himself a corresponding ransom for all.” (1Ti 2:5, 6) Other related words are ly·tro′o·mai, “loose by ransom” (Tit 2:14; 1Pe 1:18, 19), and a·po·ly′tro·sis, “a releasing by ransom.” (Eph 1:7, 14; Col 1:14) The similarity of the usage of these words with that of the Hebrew terms considered is evident. They describe, not an ordinary purchase or releasing, but a redeeming or ransoming, a deliverance effected by payment of a corresponding price.
Though available to all, Christ’s ransom sacrifice is not accepted by all, and “the wrath of God remains” upon those not accepting it, as it also comes upon those who first accept and then turn away from that provision. (Joh 3:36; Heb 10:26-29; contrast Ro 5:9, 10.) They gain no deliverance from the enslavement to Kings Sin and Death. (Ro 5:21) Under the Law the deliberate murderer could not be ransomed. Adam, by his willful course, brought death on all mankind, hence was a murderer. (Ro 5:12) Thus, the sacrificed life of Jesus is not acceptable to God as a ransom for the sinner Adam.
But God is pleased to approve the application of the ransom to redeem those of Adam’s offspring who avail themselves of such a release. As Paul states, “as through the disobedience of the one man many were constituted sinners, likewise also through the obedience of the one person many will be constituted righteous.” (Ro 5:18, 19) At the time of Adam’s sin and his being sentenced to death, his offspring or race were all unborn in his loins and so all died with him. (Compare Heb 7:4-10.) Jesus as a perfect man, “the last Adam” (1Co 15:45), had a race or offspring unborn in his loins, and when he died innocently as a perfect human sacrifice this potential human race died with him. He had willingly abstained from producing a family of his own by natural procreation. Instead, Jesus uses the authority granted by Jehovah on the basis of his ransom to give life to all those who accept this provision.—1Co 15:45; compare Ro 5:15-17.

Thus, Jesus was indeed “a corresponding ransom,” not for the redemption of the one sinner, Adam, but for the redemption of all mankind descended from Adam. He repurchased them so that they could become his family, doing this by presenting the full value of his ransom sacrifice to the God of absolute justice in heaven. (Heb 9:24) He thereby gains a Bride, a heavenly congregation formed of his followers. (Compare Eph 5:23-27; Re 1:5, 6; 5:9, 10; 14:3, 4.) Messianic prophecies also show he will have “offspring” as an “Eternal Father.” (Isa 53:10-12; 9:6, 7) To be such, his ransom must embrace more than those of his “Bride.” In addition to those “bought from among mankind as firstfruits” to form that heavenly congregation, therefore, others are to benefit from his ransom sacrifice and gain everlasting life through the removal of their sins and accompanying imperfection. (Re 14:4; 1Jo 2:1, 2) Since those of the heavenly congregation serve with Christ as priests and “kings over the earth,” such other recipients of the ransom benefits must be earthly subjects of Christ’s Kingdom, and as children of an “Eternal Father” they attain everlasting life. (Re 5:10; 20:6; 21:2-4, 9, 10; 22:17; comparePs 103:2-5.) The entire arrangement manifests Jehovah’s wisdom and his righteousness in perfectly balancing the scales of justice while showing undeserved kindness and forgiving sins.—Ro 3:21-26.

On the temptations of Christ the Watchtower Society's commentary.

Did Satan physically take Jesus to the temple when tempting him?
Put simply, we cannot be certain whether Jesus actually stood in the temple or he did so only by means of a vision. At times, both possibilities have been presented in our publications.

Consider first what the Bible record says. In his Gospel account of this event, the apostle Matthew was inspired to write: “Then the Devil took him [Jesus] along into the holy city, and he stationed him on the battlement [“parapet; highest point,” ftn.] of the temple.” (Matt. 4:5) Luke’s parallel account puts it this way: “He then led him into Jerusalem and stationed him on the battlement of the temple.”—Luke 4:9.

In the past, our publications have reasoned that this event may not have happened literally. For example, in the issue of March 1, 1961, The Watchtower explained: “It does not seem reasonable to place a literal construction on all that appears in the account of Jesus’ temptation in the wilderness. Certainly there is no mountain from which one could be shown ‘all the kingdoms of the world and their glory.’ So too, we must reasonably conclude that Satan did not literally, bodily, physically, take Jesus ‘along into the holy city’ and station him ‘upon the battlement of the temple.’ Such was not at all necessary for the temptation to have force.” However, in subsequent issues of this journal, we have observed that Christ’s complying with Satan’s request could have resulted in Jesus’ suicide.

Some have stated that, as a non-Levite, Jesus was not authorized to stand on top of the temple sanctuary. So it was assumed that Jesus may have been ‘taken along’ to the temple by means of a vision. That is similar to what happened centuries earlier to the prophet Ezekiel.—Ezek. 8:3, 7-10; 11:1, 24; 37:1, 2.

However, if this temptation occurred only in the form of a vision, the following questions arise:

Was the temptation real or imaginary?
If the other temptations were efforts to lure Jesus into carrying out physical actions such as turning literal stones into bread or performing a real act of worship before Satan, would not this temptation have been similar—requiring Jesus physically to jump from the temple?
On the other hand, if Jesus did stand physically on the battlement of the temple, other questions arise:

Did Jesus violate the Law by standing on top of the sanctuary?
How did Jesus get from the wilderness to Jerusalem?
Further research helps us to see some possibilities that may answer these last two questions.

First, Professor D. A. Carson notes that the Greek word hi·e·ron’, translated “temple” in both accounts, “probably refers to the entire complex, not the sanctuary itself.” So Jesus would not necessarily have had to stand on top of the sanctuary itself. He could have stood, for example, on the southeastern corner of the temple area. From that location, there was a drop of some 450 feet (137 m) to the floor of the Kidron Valley. The southeast structure had a flat roof with a parapet and was the highest in the temple. The ancient historian Josephus stated that if a person stood there and looked down, he “would become dizzy” because of the height. As a non-Levite, Jesus would have been allowed to stand in that location, and his doing so would not have caused any commotion.

But how could Jesus have been taken along to the temple when he was in the wilderness? The basic answer is that we cannot know for certain. The brief description of the temptations does not state how long a period was involved or where Jesus was in the wilderness. We cannot rule out the possibility that Jesus may have walked back to Jerusalem, even though doing so may have taken some time. The account does not specifically say that Jesus remained in the wilderness throughout the time of the temptations. Rather, it merely says that he was taken into Jerusalem.

What, though, of the temptation wherein Jesus was shown “all the kingdoms of the world”? Obviously, he did not literally see all the kingdoms; there is no literal mountain from which all of them can be seen. So Satan may have used some sort of vision to show these to Jesus, similar to the way a projector and a screen can be used to show someone pictures of various places on earth. However, although a vision may have been used, the “act of worship” would have been real, not imaginary. (Matt. 4:8, 9) It could be argued, then, that the temptation to jump off the battlement of the temple involved a real action with real consequences—adding a greater seriousness to this temptation than would be the case were it a mere vision.


The fact is, as stated at the outset, we cannot be dogmatic about this matter. Hence, we cannot rule out the possibility that Jesus actually went to Jerusalem and stood on the battlement of the temple. But one thing we can be sure about is that these temptations were real and that Jesus gave a conclusive answer to the Devil in each case.

Jehovah's Spirit the Watchtower Society's commentary.

What Is the Holy Spirit?

The Bible’s answer
The holy spirit is God’s power in action, his active force. (Micah 3:8; Luke 1:35) God sends out his spirit by projecting his energy to any place to accomplish his will.—Psalm 104:30; 139:7.

In the Bible, the word “spirit” is translated from the Hebrew word ru′ach and the Greek word pneu′ma. Most often, those words refer to God’s active force, or holy spirit. (Genesis 1:2) However, the Bible also uses those words in other senses:

Breath.—Habakkuk 2:19; Revelation 13:15.
Wind.—Genesis 8:1; John 3:8.
The vital, or animating, force in living creatures.—Job 34:14, 15.
A person’s disposition or attitude.—Numbers 14:24.
Spirit persons, including God and the angels.—1 Kings 22:21; John 4:24.
These meanings all share the sense of something invisible to humans that produces visible effects. Similarly, the spirit of God, “like the wind, is invisible, immaterial and powerful.”—An Expository Dictionary of New Testament Words, by W. E. Vine.

The Bible also refers to God’s holy spirit as his “hands” or “fingers.” (Psalm 8:3; 19:1; Luke 11:20; compare Matthew 12:28.) Just as a craftsman uses his hands and fingers to do his work, God has used his spirit to produce such results as the following:

The universe.—Psalm 33:6; Isaiah 66:1, 2.
The Bible.—2 Peter 1:20, 21.
The miracles performed by his ancient servants and their zealous preaching.—Luke 4:18; Acts 1:8; 1 Corinthians 12:4-11.

The fine qualities displayed by people who obey him.—Galatians 5:22, 23.

The holy spirit is not a person

By referring to God’s spirit as his “hands,” “fingers,” or “breath,” the Bible shows that the holy spirit is not a person. (Exodus 15:8, 10) A craftsman’s hands cannot function independent of his mind and body; likewise, God’s holy spirit operates only as he directs it. (Luke 11:13) The Bible also compares God’s spirit to water and associates it with such things as faith and knowledge. These comparisons all point to the impersonal nature of the holy spirit.—Isaiah 44:3; Acts 6:5; 2 Corinthians 6:6.

The Bible gives the names of Jehovah God and of his Son, Jesus Christ; yet, nowhere does it name the holy spirit. (Isaiah 42:8; Luke 1:31) When the Christian martyr Stephen was given a miraculous heavenly vision, he saw only two persons, not three. The Bible says: “He, being full of holy spirit, gazed into heaven and caught sight of God’s glory and of Jesus standing at God’s right hand.” (Acts 7:55) The holy spirit was God’s power in action, enabling Stephen to see the vision.

Misconceptions about the holy spirit

Misconception: The “Holy Ghost,” or holy spirit, is a person and is part of the Trinity, as stated at 1 John 5:7, 8 in the King James version of the Bible.

Fact: The King James version of the Bible includes at 1 John 5:7, 8 the words “in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth.” However, researchers have found that those words were not written by the apostle John and so do not belong in the Bible. Professor Bruce M. Metzger wrote: “That these words are spurious and have no right to stand in the New Testament is certain.”—A Textual Commentary on the Greek New Testament.

Misconception: The Bible personifies the holy spirit, and this proves that it is a person.

Fact: The Scriptures do at times personify the holy spirit, but this does not prove that the holy spirit is a person. The Bible also personifies wisdom, death, and sin. (Proverbs 1:20; Romans 5:17, 21) For example, wisdom is said to have “works” and “children,” and sin is depicted as seducing, killing, and working out covetousness.—Matthew 11:19; Luke 7:35; Romans 7:8, 11.

Similarly, when the apostle John quoted Jesus, he personified the holy spirit as a “helper” (paraclete) that would give evidence, guide, speak, hear, declare, glorify, and receive. He used masculine personal pronouns such as “he” or “him” when referring to that “helper.” (John 16:7-15) However, he did so because the Greek word for “helper” (pa·ra′kle·tos) is a masculine noun and requires a masculine pronoun according to the rules of Greek grammar. When John referred to the holy spirit using the neuter noun pneu′ma, he used the genderless pronoun “it.”—John 14:16, 17.

Misconception: Baptism in the name of the holy spirit proves that it is a person.

Fact: The Bible sometimes uses “name” to stand for power or authority. (Deuteronomy 18:5, 19-22; Esther 8:10) This is similar to its use in the English expression “in the name of the law,” which does not mean that the law is a person. A person who is baptized “in the name of ” the holy spirit recognizes the power and role of the holy spirit in accomplishing God’s will.—Matthew 28:19.

Misconception: Jesus’ apostles and other early disciples believed that the holy spirit was a person.

Fact: The Bible does not say that, nor does history. The Encyclopædia Britannica states: “The definition that the Holy Spirit was a distinct divine Person . . . came at the Council of Constantinople in ad 381.” This was over 250 years after the last of the apostles had died.

Waiting for the other shoe to drop?

Homochirality: The Truth Is Out Where?
Evolution News & Views January 31, 2011 7:00 AM

When it comes to origin of life scenarios, the only way to explain the emergence of life from purely naturalistic premises is that life, and all of its necessary components, arose by chance, or by natural laws or by some combination of both.

Whether life arose in a "warm little pond" or in heat vents or in ice crystals, origin of life scenarios must rely only on chance and natural laws (chemical and physical properties) to explain seemingly impossible phenomenon, such as how DNA first arose.

Right-handed amino acids are found in nature, but for whatever reason proteins only employ left-handed amino acids. Laboratory synthesis of amino acids produces a 50/50 mixture, as is expected with chiral molecules, and both are chemically equivalent. Obviously this cannot be attributed to chance any more so than someone flipping a coin 100 times and getting all heads can. So from naturalistic premises, the only way to solve this is to find some reason why the chemistry favored a particular orientation of biomolecules.

One piece of the origin of life puzzle is that biological molecules have a particular chemical orientation. Biological molecules are composed of carbon, and carbon can form four bonds. When there are different things coming off of those four bonds, it makes a difference where those bonds are with respect to each other. For example, when you look at your hands, your thumb could come off of the right side of the hand or the left side of the hand. The orientation of your thumb and fingers relative to each other makes a difference. Your hands are not superimposable (the same); they are mirror images. Carbon bonds have a similar characteristic. When a carbon-containing molecule has a bond structure around a carbon such that if the bonds were arranged differently the molecules would not be superimposible, it is said to be a chiral carbon or a chiral molecule (from the Greek for "hand"). An interesting thing about chirality is that it does not change the chemical nature of the carbon bonds. So if you have a reaction that ends up making a chiral carbon, you will probably get a 50/50 mixture of left- and right-handed molecules.

All of the amino acids, except glycine, have a chiral carbon. Here is the rub: Amino acids that are from naturally occurring proteins are all left-handed.

The two pervading naturalistic theories on this are: 1) Evolution selected left-handed biomolecules or 2) they were formed in outer space. The exact mechanism for these two theories is the fuel for research and publications. Recently, the Astrophysical Journal published a paper that studies ultra-violet circularly polarized light because this is one of the few ways that can produce a particular handedness (e.g. more right-handed molecules than left-handed molecules) in organic molecules (The Astrophysical Journal Letters, 727:L27, February 2011). Since the mirror images of chiral molecules are called enantiomers, a mixture that has more than 50% of one enantiomer over is another is said to have an enantiomeric excess (e.e.).

Some primitive meteorites contain a small enantiomeric excess of certain chiral amino acids, leading many people to believe that perhaps the origin of homochirality is found in outer space. The authors of the Astrophysical Journal paper sought to investigate what kind of cosmic phenomenon would cause this. One possibility is UV-circularly polarized light (UV-CPL) acting on cosmic "ices" or chunks of cold rock that eventually become meteors. "...we tested such a scenario in a laboratory simulation using UV-CPL to drive the photochemistry of cosmic ice analogs under plausible astrophysical conditions and search for the generation of chiral species with significant e.e.'s..."
They decided to compare their experiments to the Murchison Meteorite, which landed in Australia on September 28, 1969 (Garrett & Grisham Biochemistry 2nd Ed, Harcourt, Inc, 1999). This meteorite showed an enantiomeric excess of several amino acids of 2-9%. The authors looked at alanine, which had an enantiomeric excess of 1.2% on the Murchison Meteorite.

For the experiment, the authors selected a particular photon energy that they knew was close to the maximum needed for alpha hydrogenated amino acids, and directed those photons to a synthesized ice mixture that is theoretically similar to cosmic ice mixtures. To simulate interstellar conditions, they used ice mixtures of the composition H2O:CH3OH:NH3 (2:1:1).

This experiment resulted in a 1.34% e.e. of left-handed alanine, close to the 1.2% reported for the Murchison Meteorite. Other amino acids of interest were too dilute to take meaningful measurements. Usually with these syntheses the smallest amino acids are formed in greater amounts. Alanine is the smallest chiral amino acid. The authors' assumptions are first, amino acids formed in outer space under similar conditions to what they have reconstructed in the lab, and secondly, that these molecules were exposed to UV-CPL under the appropriate conditions to cause an enantiomeric excess of left-handed amino acids.

A couple of experimental procedural notes:

First, to get the laboratory experiment to work, the UV-CPL radiation temperature was increased to higher levels than what is thought to be in outer space, but the authors explain that this is still reasonable since the meteor will likely go through various temperatures: "The use of a higher temperature (80 K), rather than observed temperatures for interstellar ices (10-20 K), was decided to enhance diffusivity and recombination of photoproducts within the ices...However, since the complete cycle of inter and circumstellar grain evolution comprises cycles through warmer regions (hot cores) in which grain temperatures rise significantly (200 K), astronomical organic residues should be produced via pathways similar to those in our laboratory simulations." The authors justify this by referencing experimental studies that showed irradiation temperature (10 or 80 K) does not greatly influence product composition.

Second, they chose to irradiate for 10 hr with the molecules at room temperature (this would be about 20 C or 293 K) "to potentially favor enantioselective photoreactions based on a photon-molecule asymmetry transfer..." In other words, they shot photons at the compounds for a particular amount of time at a particular temperature that they knew would favor the reactions they were pursuing. The authors still contend that this remains astrophysically relevant particularly in "hot molecular core environments, where grains are heated and complex gas-phase molecules, thermally desorbed from the ices, are observed..."

While the authors may have a point that there are hot cores in outer space, they are adding an additional factor by assuming that the meteor must apparently pass through a hot core for a period of time and under certain conditions. At this point, there has been quite a bit of experimenter intervention for what they consider a "natural" process.

A 1.34% enantiomeric excess is significant enough to measure, but does this experiment solve the mystery behind homochirality? Let's consider what is most reasonable and probable. Obviously scientists are looking for an explanation for homochirality because the chances of nature accidentally selecting left-handed amino acids in a pool of a 50/50 mix are impossible. So, instead, the possibility presented here supposes that a meteor somehow went through a heat core and was exposed, apparently within the heat core, to UV-CPL with particular helical properties ended up with some amino acids with a slight e.e. on it. It hit the earth, and happened to hit in such a way that the amino acids were not destroyed upon entry, which is possible given the Murchison Meteorite, but then landed in a place conducive for reactions to take place. Furthermore, the authors mention that other amino acids on the Murchison Meteorite show a greater e.e for molecules such as isovalene "that cannot be explained solely by the asymmetric effect of UV-CPL," meaning that the meteor had to have gone through yet another process to produce the enantiomeric excess of other amino acids. Then those reactions apparently beginning with anywhere from 1.2 to 9% e.e. of left-handed amino acids ended up producing 100% e.e. of the chiral amino acids, which is still inexplicable. How is this any more probable than nature just happening to find the one place where a 50/50 racemic mixture was not made and chemistry did not behave as it normally would? 


This paper is interesting because it may account for the 1.2% e.e. of L-alanine in the Murchison Meteorite, although even this is questionable since their procedure does not account for the other amino acids on the meteorite. However, it does not offer much by way of explaining this very difficult origin of life puzzle. The final section of the paper speculates on where UV-CPL sources of the particular helical value necessary for hydrolyzed amino acids might be found. They suggest this type of UV-CPL was "most probably produced by dichroic scattering [ref removed] on aligned grains by a magnetic field in reflection nebulae close to regions containing massive stars." They speculate that this might be similar to where the Sun was formed. By continuing to add specific conditions upon specific conditions, the likelihood that a meteor brought left-handed amino acids to earth which lead to the subsequent beginning of life is quickly diminishing.

Isaiah Ch.3 NASB

1For behold, the Lord GOD of hosts is going to remove from Jerusalem and Judah
            Both supply and support, the whole supply of bread
            And the whole supply of water;
      2The mighty man and the warrior,
            The judge and the prophet,
            The diviner and the elder,      3The captain of fifty and the honorable man,
            The counselor and the expert artisan,
            And the skillful enchanter.      4And I will make mere lads their princes,
            And capricious children will rule over them,      5And the people will be oppressed,
            Each one by another, and each one by his neighbor;
            The youth will storm against the elder
            And the inferior against the honorable.      6When a man lays hold of his brother in his father’s house, saying,
            “You have a cloak, you shall be our ruler,
            And these ruins will be under your charge,”      7He will protest on that day, saying,
            “I will not be your healer,
            For in my house there is neither bread nor cloak;
            You should not appoint me ruler of the people.”      8For Jerusalem has stumbled and Judah has fallen,
            Because their speech and their actions are against the LORD,
            To rebel against His glorious presence.      9The expression of their faces bears witness against them,
            And they display their sin like Sodom;
            They do not even conceal it.
            Woe to them!
            For they have brought evil on themselves.      10Say to the righteous that it will go well with them,
            For they will eat the fruit of their actions.      11Woe to the wicked! It will go badly with him,
            For what he deserves will be done to him.      12O My people! Their oppressors are children,
            And women rule over them.
            O My people! Those who guide you lead you astray
            And confuse the direction of your paths.
God Will Judge
13The LORD arises to contend,
            And stands to judge the people.      14The LORD enters into judgment with the elders and princes of His people,
            “It is you who have devoured the vineyard;
            The plunder of the poor is in your houses.      15“What do you mean by crushing My people
            And grinding the face of the poor?”
            Declares the Lord GOD of hosts.
Judah’s Women Denounced
16Moreover, the LORD said, “Because the daughters of Zion are proud
            And walk with heads held high and seductive eyes,
            And go along with mincing steps
            And tinkle the bangles on their feet,      17Therefore the Lord will afflict the scalp of the daughters of Zion with scabs,
            And the LORD will make their foreheads bare.”18In that day the Lord will take away the beauty of their anklets, headbands, crescent ornaments, 19dangling earrings, bracelets, veils, 20headdresses, ankle chains, sashes, perfume boxes, amulets, 21finger rings, nose rings, 22festal robes, outer tunics, cloaks, money purses, 23hand mirrors, undergarments, turbans and veils.      24Now it will come about that instead of sweet perfume there will be putrefaction;
            Instead of a belt, a rope;
            Instead of well-set hair, a plucked-out scalp;
            Instead of fine clothes, a donning of sackcloth;
            And branding instead of beauty.      25Your men will fall by the sword
            And your mighty ones in battle.      26And her gates will lament and mourn,
            And deserted she will sit on the ground.

universal common ancestry in the hotseat IV

The Naked Ape: An Open Letter to BioLogos on the Genetic Evidence, Cont.
Cornelius Hunter

In a previous article I reviewed BioLogos Fellow Dennis Venema's articles (here and here) which claimed that the genomes of different species are what we would expect if they evolved. For instance, allied species have similar genomes, and genetic features fall into evolution's common descent pattern. I argued that this claim is inaccurate and that the scientific evidence tells a very different message.
In a later article Venema focused his claim on the specific case of human evolution, and the similarity between the human and chimpanzee genomes. As before, Venema finds this genetic evidence to be a compelling confirmation of evolution:

The first line of evidence in favor of humans sharing ancestry with other forms of life is straightforward -- there are other species that have a genome that is nearly identical to our own -- the genomes found in great apes such as chimpanzees, gorillas and orangutans. Compared to our "book," the "books" of these species match at the chapter and paragraph level -- all three species have DNA sequences that have the same genes in the same basic order as we do. There are subtle differences, of course -- blocks of sequence that have been rearranged through breakage and rejoining of chromosomes, as expected -- but the overall pattern is clear.
...
Taken together, what we observe when comparing the overall structure of the human genome to other primates is that (a) our genomes do indeed have the features one would predict them to have if they are copies of a shared ancestral genome, and (b) the differences we do observe are easily accounted for by well-known mechanisms. These observations strongly support the hypothesis that our species arose through an evolutionary process.

It does not seem that the evidence supports evolutionary theory as Venema concludes. In fact, there appear to be several significant problems with this claim, as I will explain.
First, as we saw in my previous article, the genetic data from the different species do not fall into the expected evolutionary pattern. Here Venema focuses on the high genetic similarity between the primates, claiming it confirms evolution. But if this is what is required to confirm evolutionary relationships, then the substantial genetic differences that are so often found between otherwise similar species must falsify evolutionary relationships in those cases.
But evolutionists have never entertained any such doubts. Those evolutionary relationships are intact, according to evolutionists, and this suggests that the high similarity between the primate genomes never was required for evolutionists to believe they evolved from a common ancestor.
So it appears that Venema's claim, that the high genetic similarity between the primates confirms their evolutionary relationship, is more of an "after the fact" claim rather than a confirmation of a genuine evolutionary prediction. In fact, given the substantial morphological differences between humans and the other primates, evolutionists had indeed expected greater genetic differences:

The chimpanzee is our closest living relative. The morphological differences between the two species are so large that there is no problem in distinguishing between them. However, the nucleotide difference between the two species is surprisingly small.

So it does not appear that the high similarity between the chimp and human genomes was predicted by evolution, or is required by evolution. Beyond that, given the high similarity between the chimp and human genomes, there are many inconsistencies with evolution, as we shall see next.
The Gorilla Genome Is Strangely Similar to Both the Chimp and Human Genomes
When the human and chimpanzee genomes were compared a few years ago, the human genes showed some surprising differences in a few places, such as in genes thought to be related to hearing. Evolutionists called it "accelerated" evolution and they said that it was due to the development of human language. However it turns out that the gorilla genome has a similar pattern. And that doesn't make sense since gorillas don't have our advanced verbal skills:

Much of the 15% is in sections of the genome that do not code for proteins. But the researchers also looked at functional gene changes. They found that certain genes -- including some involved in hearing and brain development -- had gone through more rapid changes than expected in both the gorilla and human lineage. Some of these rapid changes are puzzling: the gene LOXHD1 is involved in hearing in humans and was therefore thought to be involved in speech, but the gene shows just as much accelerated evolution in the gorilla. "But we know gorillas don't talk to each other--if they do they're managing to keep it secret," says [lead author] Scally.

So now evolutionists are calling it "parallel accelerated" evolution, because the same accelerated evolution, by random mutation, must have happened independently, in the human and gorilla genomes. But why would the same "accelerated evolution" occur in the gorilla? It wasn't developing human language. Perhaps there is some other reason, but why then wouldn't that "accelerated evolution" occur in the chimpanzee? It doesn't make sense with evolution, for we must say that random mutations just happened to create the same pattern twice.
The gorilla genome also shows similarities to the chimp genome, including duplications that are not present in the other primates. Evolutionists say these various chimp-gorilla similarities were coincidences, occurring repeatedly by chance in the two different species:

We show that both the gorilla and chimpanzee genomes have experienced independent yet convergent patterns of structural mutation that have not occurred in humans, including the formation of subtelomeric heterochromatic caps, the hyperexpansion of segmental duplications, and bursts of retroviral integrations.

These events must have occurred independently and in parallel.
Viruses
Human uniqueness is expansive. Relative brain size, hairless sweaty skin, striding bipedal posture, long-distance running, ability to learn to swim, innate ability to learn languages in childhood, prolonged helplessness of the young, ability to imitate and learn, inter-generational transfer of complex cultures, awareness of self and of the past and future, theory of mind, increased longevity, provisioning by post-menopausal females, difficult childbirth, and cerebral cortical asymmetry are just a few from a long list of features that make humans exceptional.
Another such unique feature is at the genome level: the lack of endemic infectious retroviruses in humans. The problem is that these viruses are present in the other primates, and so according to evolution these viruses must be present in their common ancestor which, again according to evolution, would be an ancestor of humans as well. Therefore this lack of endemic infectious retroviruses in humans is inconsistent with evolution:

Other than the recent introductions of HIV and human T leukaemia virus (HTLV) into humans from other animals, humans seem to be devoid of species-wide endemic infectious retroviruses. By contrast, like most other mammals studied, other hominids and non-human primates (NHPs) do have such viruses. Indeed, given the remarkable corroboration between the phylogenetic trees of primates and their lineage-specific simian foamy viruses (SFVs) our common ancestors with other hominids almost certainly had SFVs. The same is probably true of the lineage-specific simian infectious retroviruses (SIVs) found in most NHPs. Assuming that the common ancestors of hominids carried multiple endemic infectious retroviruses, how did the human lineage eliminate them? Given that humans remain susceptible to re-infection with both SFVs and SIVs from other hominids, this seems unlikely to be explained solely on the basis of more efficient host restriction systems. Rather, there seems to have been an episode in which the ancestral human lineage was somehow 'purged' of these endemic viruses.

In other words, the endemic infectious retroviruses do not align with the expected evolutionary pattern. The human lineage must, somehow, have been purged of these endemic viruses. Perhaps such a purging occurred, and future research may be able to strengthen that hypothesis. But as it stands, this evidence is not consistent with evolution.
Chimp-Human Genome Beneficial Differences Are Few
As noted above, evolutionists were surprised by the high similarity between the chimp and human genomes. With so few differences, how could evolution construct such tremendous differences? But not only is evolution limited to a relatively few genetic modifications to create the human, but according to evolution the majority of even those modifications would likely have had little or no consequence or even would have been slightly harmful. Here is how a 2005 paper on the chimpanzee-human genome comparisons put it:

In particular, we find that the patterns of evolution in human and chimpanzee protein-coding genes are highly correlated and dominated by the fixation of neutral and slightly deleterious alleles.

The paper is written from an evolutionary perspective, assuming that humans and chimpanzees share a common ancestor. Given that a priori assumption, they were forced to conclude that most of the mutations affecting protein-coding genes led to "neutral and slightly deleterious alleles." So not only are evolution's random mutation resources meager, in terms of both quality and quantity as explained above, but even worse, those mutations mostly led to "neutral and slightly deleterious alleles."
In fact the beneficial mutations in protein-coding genes, which presumably would be important in evolving the human from a small, primitive ape, literally number only in the hundreds. It would be astonishing if the human could be evolved from so few mutations.
Chimp-Human Genome Differences Have Discrepancies
Furthermore, the chimp-human genome differences show some strange patterns, with unexplainable variation towards the ends of most chromosomes, and with the chromosomal banding patterns.
A common response from evolutionists is that these discrepancies are small in magnitude. That is true, they are small in magnitude. But that is not what counts. Molecular spectra that make magnetic resonance imaging (MRI) possible are also small in magnitude. That doesn't mean they don't count. What is important is that the chimp-human genome differences show patterns that evolutionary theory struggles to account for. The evidence is not consistent with the theory, by a wide margin.
The chimp-human genome differences have also been described using sliding 1-Mb windows. Those results also showed nonrandom variations, but later research found that those variations correlate with the observed de novo human mutation rate patterns. The research paper concluded that the variation in chimp-human genome differences "is only partly explained" by the mutation rate patterns. But these results raise the specter that the variations in the chimp-human genome differences seen in 1-Mb windows may be explainable by a known phenomenon.
This suggests the possibility that future research may also explain the variation towards the ends of chromosomes, and with the chromosomal banding patterns. But that was not the claim. Evolutionists such as Venema claim that today's evidences "strongly support the hypothesis that our species arose through an evolutionary process."
Chimp-Human Alternate Splicing Differences
You may have learned in your high school biology class that genes are segments of DNA, but it is a bit more complicated than that. For starters, in the higher species a gene is often not a simple continuous segment of DNA but rather is interrupted several times by intervening segments. So there are the coding segments (called exons for expressed regions) and then there are the intervening segments (called introns for intervening regions).
When a gene is transcribed, the transcript contains both the exons and introns. It is then spliced by a complicated spliceosome machine that removes the introns from the gene copy and glues the exons together.
One of the features of the exon/intron genetic architecture is that it allows for alternative splicing schemes. In fact, incredibly, a given gene can have thousands of different forms depending on how the spliceosome machine edits the gene.
When it was discovered that the human genome contained about twenty five thousand genes it seemed too few. Are not more genes required for a human body? More recently it has been discovered that we make up for that small number of genes with alternative splicing schemes. Most of our genes may undergo such editing, and the result can be a completely different function for the resulting protein.
We have an enormous alternative splicing program in our cells, far more than chimps have. And this is another inconsistency with evolutionary theory.
Given the high similarity between the chimp and human genomes, and the relatively few beneficial mutations in protein-coding genes (discussed above), evolutionists have considered the possibility of evolution by splicing. In other words, our enormous alternative splicing program may have been an important factor in our evolving from a small, primitive ape.
But there are many thousands of these gene-splicing changes that would have to evolve. And unlike bacteria whose populations are large and generation times are short, our gene splicing changes would have to evolve in smaller populations with longer generation times.
It is difficult to see how evolution would have the resources to make this happen. The problem quickly becomes astronomically improbable if groups of genes would need to implement their new splicing logic together. And how could that not be the case?
In fact, even if only the order of implementing splicing for a small number of genes is important, the problem quickly becomes astronomically improbable. And again, how could that not be the case?
But this is only the beginning. In addition to the fact that the evolution of our enormous gene splicing changes is unlikely, it also represents an enormous serendipity problem. We would have to say that random mutations constructed complicated genes, with exons and introns and splicing codes, and the incredible splicing machinery, which, it would just so happen, would luckily be just what was needed to evolve humans.
It is even worse than this when one considers the exons themselves. Those random mutations would have divided the genetic instructions into so many exons, and it just so happened that they would be the right building blocks that, when rearranged, would lead to humans. The serendipity is astronomical here.
Imagine if you were building a tricycle and your friend modified each part you had crafted (not adding anything), and now the parts fit together to construct the space shuttle rocket motor.
The Kangaroo-Human Genomes
In my previous article I explained that, in addition to striking differences in otherwise allied species, striking similarities in otherwise distant species are also inconsistent with evolution. This problem arises also with the human genome. Consider the kangaroo genome, which turned out to be similar to the human genome. As one evolutionist explained:

There are a few differences, we have a few more of this, a few less of that, but they are the same genes and a lot of them are in the same order. Which really surprised us, we thought they'd be completely scrambled, but they're not, there's great chunks of the human genome which is sitting right there in the kangaroo genome.

It was a surprise because under evolution humans and kangaroos must be quite distant relatives. Evolutionists believe a small mouse-like species split into two lineages -- the marsupials and the placentals -- about 150 million years ago. And according to evolutionists that mouse-like species eventually evolved by random mutations into, among other things, a kangaroo in the one lineage and into a human in the other. With that much evolutionary distance the kangaroo and human genomes should have evolved substantial differences.
Conclusion
The genomes of primates do not support evolutionary theory. As we have discussed, there are always speculations for whatever evidence is discovered. Perhaps evolution did this, perhaps it did that. But that does not change the fact that the primate genomes do not "strongly support the hypothesis that our species arose through an evolutionary process," as Venema and fellow evolutionists claim. There are a wide variety of substantial contradictions and problems with this theory.