The transfiguration:The Watchtower Society's commentary.

TRANSFIGURATION

A miraculous event witnessed by Peter, James, and John, in which Jesus’ “face shone as the sun, and his outer garments became brilliant as the light.” (Mt 17:1-9; Mr 9:2-10; Lu 9:28-36) Mark says that on this occasion Jesus’ outer garments became “far whiter than any clothes cleaner on earth could whiten them,” and Luke states that “the appearance of his face became different.” The transfiguration occurred on a mountain sometime after Passover of 32 C.E., quite a while before Jesus’ final trip to Jerusalem.

Just before the transfiguration, Jesus and his disciples were in the region of Caesarea Philippi, the present-day village of Banyas. (Mr 8:27) It is unlikely that Christ and the apostles departed from this vicinity or region when going to the “lofty mountain.” (Mr 9:2) Mount Tabor has been viewed as the traditional site from about the fourth century C.E., but lying about 70 km (40 mi) SSW of Caesarea Philippi, it seems an improbable location.—⁠See TABOR No. 1.

Mount Hermon, on the other hand, is only about 25 km (15 mi) NE of Caesarea Philippi. It rises to a height of 2,814 m (9,232 ft) above sea level and would therefore be “a lofty mountain.” (Mt 17:1) Hence, the transfiguration may have taken place on some spur of Mount Hermon. This is the view of many modern scholars, though the Bible’s silence on the matter leaves the exact location uncertain.

The transfiguration probably took place at night, for the apostles “were weighed down with sleep.” (Lu 9:32) At night the event would be more vivid, and they did spend the night on the mountain, for it was not until the next day that they descended. (Lu 9:37) Just how long the transfiguration lasted, however, the Bible does not say.

Prior to ascending the mountain, Christ had asked all of his disciples: “Who are men saying that I am?” whereupon Peter replied: “You are the Christ.” At that Jesus told them that he would die and be resurrected (Mr 8:27-31), though he also promised that some of his disciples would “not taste death at all” until they had first seen “the Son of man coming in his kingdom,” or “the kingdom of God already come in power.” (Mt 16:28; Mr 9:1) This promise was fulfilled “six days later” (or “eight” according to Luke, who apparently includes the day of the promise and that of the fulfillment) when Peter, James, and John accompanied Jesus into “a lofty mountain” (Mt 17:1; Mr 9:2; Lu 9:28) where, while praying, Jesus was transfigured before them.

During Jesus’ transfiguration, Moses and Elijah also appeared “with glory.” (Lu 9:30, 31; Mt 17:3; Mr 9:4) They talked about Christ’s “departure [a form of the Greek word eʹxo·dos] that he was destined to fulfill at Jerusalem.” (Lu 9:31) This eʹxo·dos, exodus or departure, evidently involved both Christ’s death and his subsequent resurrection to spirit life.

Some critics have endeavored to class the transfiguration as simply a dream. However, Peter, James, and John would not logically all have had exactly the same dream. Jesus himself called what took place a “vision” (Mt 17:9), but not a mere illusion. Christ was actually there, though Moses and Elijah, who were dead, were not literally present. They were represented in vision. The Greek word used for “vision” at Matthew 17:9 is hoʹra·ma, also rendered “sight.” (Ac 7:31) It does not imply unreality, as though the observers were laboring under a delusion. Nor were they insensible to what occurred, for they were fully awake when witnessing the transfiguration. With their literal eyes and ears they actually saw and heard what took place at that time.—Lu 9:32.

As Moses and Elijah were being separated from Jesus, Peter, “not realizing what he was saying,” suggested the erecting of three tents, one each for Jesus, Moses, and Elijah. (Lu 9:33) But as the apostle spoke, a cloud formed (Lu 9:34), evidently (as at the tent of meeting in the wilderness) symbolizing Jehovah’s presence there on the mountain of the transfiguration. (Ex 40:34-38) From out of the cloud there came Jehovah’s voice, saying: “This is my Son, the one that has been chosen. Listen to him.” (Lu 9:35) Years later, with reference to the transfiguration, Peter identified the heavenly voice as that of “God the Father.” (2Pe 1:17, 18) Whereas in the past God had spoken through prophets, he now indicated that he would do so through his Son.—Ga 3:24; Heb 1:1-3.

The apostle Peter viewed the transfiguration as a marvelous confirmation of the prophetic word, and by having been an eyewitness of Christ’s magnificence, he was able to acquaint his readers “with the power and presence of our Lord Jesus Christ.” (2Pe 1:16, 19) The apostle had experienced the fulfillment of Christ’s promise that some of his followers would “not taste death at all until first they see the kingdom of God already come in power.” (Mr 9:1) The apostle John may also have alluded to the transfiguration at John 1:14.

Jesus told his three apostles: “Tell the vision to no one until the Son of man is raised up from the dead.” (Mt 17:9) They did refrain from then reporting what they saw to anyone, apparently even to the other apostles. (Lu 9:36) While descending the mountain, the three apostles discussed among themselves what Jesus meant by “this rising from the dead.” (Mr 9:10) One current Jewish religious teaching was that Elijah must appear before the resurrection of the dead that would inaugurate the Messiah’s reign. So, the apostles inquired: “Why, then, do the scribes say that Elijah must come first?” Jesus assured them that Elijah had come, and they perceived that he spoke of John the Baptizer.—Mt 17:10-13.


The transfiguration, it seems, served to fortify Christ for his sufferings and death, while it also comforted his followers and strengthened their faith. It showed that Jesus had God’s approval, and it was a foreview of his future glory and Kingdom power. It presaged the presence of Christ, when his kingly authority would be complete.

Reading list for the committed iconoclast.

Best Books of the Year — Discovery Institute Takes Honors in World Magazine’s “Origins” Category
David Klinghoffer | @d_klinghoffer

It’s hard to argue with World Magazine editor-in-chief Marvin Olasky’s assessment that debates about life’s origins form the “most significant worldview clash of our time outside those concerning theology itself.”

Yes, the science behind the design controversy clearly poses an ultimate question, from which — it’s surprising to say — many otherwise thoughtful people turn away, assuming that the experts have got it all figured out so intelligent laypeople can give their attention to other matters. Wrong!

Against that backdrop, it’s satisfying to see Discovery Institute-related books and authors nearly sweeping  World’s assessment of the best books of 2017  in the category of “Origins.” The top “best” book is Tom Bethell’s  Darwin’s House of Cards (Discovery Institute Press), while the “short list” also includes the beautiful monster, Theistic Evolution, with numerous Discovery contributors and editors;  Purpose & Desire, by our friend J. Scott Turner;  Zombie Science, by Jonathan Wells; and Four Views on Creation, Evolution, and Intelligent Design,in which Stephen Meyer goes (graciously) head-to-head with prominent representatives of other perspectives on origins.



On Tom Bethell’s book, which is also the subject of the short video Iconoclast (watch it above):

Darwin’s House of Cards (Discovery) by Tom Bethell is not the hurricane that will collapse the evolution empire, but it’s a gusty and gutsy look at a dogma edging beyond its sell-by date — and that makes it our Book of the Year for exploring the origins of the world and of life. Today’s progressives aren’t progressive: They are defending mid-19th-century scientific understanding. As Bethell writes: “Darwin and his contemporaries had no way of knowing just how complex a cell is. Today it is sometimes compared to a high-tech factory. But a cell is far more complex than that. For one thing, factories can’t replicate themselves.”

More:

This “science of the gaps” attempt to bulwark a crumbling structure gives Bethell plenty of opportunity to point out inanities. In chapter after chapter he reports the disappointments of those who put their trust in material things changing human nature or transcending it, as proselytizers for artificial intelligence (AI) propose. Bethell shows how Darwinists offer bait-and-switches — moths in England changing color, finches developing larger beaks — that depend on listeners not understanding the difference between microevolution (changes within kinds that happen all the time) and macroevolution, where a creature truly new and different emerges.


The overarching bait-and-switch may be the distinction some scientists make between methodological naturalism (MN) and philosophical naturalism (PN).

On Theistic Evolution, which is out this week:

This 962-page book edited by J.P. Moreland, Stephen Meyer, Christopher Shaw, Ann Gauger, and Wayne Grudem is a tremendous achievement. Its bulk and $60 list price will overawe typical readers, but it’s a must-read for pastors and professors taken in by the well-funded BioLogos campaign to sell macroevolution to Christians.

Correction: Theistic Evolution is still available on Amazon at a 24 percent discount, or $45.57, which is of course welcome and better than $60.


On Purpose & Desire:

Darwin’s House of Cards is a good gift for someone who already sees the weaknesses of macroevolution. Purpose & Desire is perfect for a Darwinist just starting to wonder whether he’s pledged allegiance to the modern version of the geocentric solar system: Hmm, the new data undermine it, but add an epicycle here, a few fixes there, and some tweaks on the fixes, maybe that will work. J. Scott Turner explains homeostasis, the incredible resiliency of living things seeking equilibrium, and raises questions about our essence with a measured tone that will entice scientific materialists to look in the mirror and wonder what they’re missing.

On Zombie Science:

Jonathan Wells has fun zinging Darwinists in Zombie Science. If you’ve fallen for tree-of-life charts, embryo drawings that make us start off looking like little animals, or lectures on how eyes slowly evolved and how “god” (if there was one) botched the job, you’ve fallen for zombie science. The same goes if you applauded science illuminati who waxed on about “junk DNA” and thought “vestigial organs” had no purpose.

On Four Views on Creation, Evolution, and Intelligent Design:

The format works, and the result is a lively discussion that shows the sharp differences among the various positions. Editor J.B. Stump works for BioLogos but played fair and hopes the book will be “a first step that leads to some in-person interaction” down the road.

Congratulations to our friends and colleagues! What I take away from this is that in the most significant intellectual battle going on in our culture at the moment (leaving religious questions aside, as Olasky notes), Discovery Institute and the intelligent design movement are leading the way and posing the most important challenges to the stale orthodoxy that still reigns in the media and academia. I knew that to be true already, but it’s good to hear it confirmed by an objective source.


It’s also a timely reminder to check out the new Discovery Institute Bookstore, where all these books and many more are conveniently gathered.  Find it here.

Water v. Darwin.

Water — One of the Oldest Design Arguments
Evolution News | @DiscoveryCSC

Today scientists marvel at the many associations among water chemistry, the environment, and life. The multiple anomalous properties of water conspire to make Earth exceptionally fit for life. (See, for example, here, as well as here, here, here, here,and more.)

The anomalies of water are not a recent revelation to science. They were already described in detail in 1913 by the Harvard chemist Lawrence J. Henderson in his classic work The Fitness of the Environment: An Inquiry into the Biological Significance of the Properties of Matter. By then, chemists had amassed sufficient data on the chemical elements and their compounds to show that water really does stand out from the crowd.

It was about a century prior to Henderson’s work that chemists first measured the thermal properties of water (specific and latent heats). While water’s anomalous expansion on freezing had been known for some time, it was only in 1806 that the Scottish chemist Thomas C. Hope first measured the temperature of its highest density to be 4 degrees C. In that era of rapid discoveries in chemistry, water’s weirdness was quickly being established.

It didn’t take long for mathematician and philosopher (and, later, opponent of Darwin’s theory of evolution) William Whewell to develop an argument for design based on these findings. He published his work in 1834 as part of the Bridgewater Treatise series on natural theology; it was titled Astronomy and General Physics Considered with Reference to Natural Theology. He listed multiple “offices” or functions of water, which convinced him of its design. Only three of these could be said to be true anomalies of water; the others are shared by liquids in general. Although this and earlier attempts to build a design argument on the properties of water were clumsy, the argument now had a solid core to build upon.

In 1853 Whewell developed an implication of the importance of water to life in his book Of the Plurality of Worlds: An Essay. In it he introduced a concept he termed the “temperate zone,” which is equivalent to the modern concept of the circumstellar habitable zone (CHZ). An Earth-like planet within the CHZ can maintain liquid water on its surface for lengthy periods of time. Today, the CHZ concept is central to astrobiology research.

Alfred Russel Wallace (of biological evolution fame) also recognized the centrality of liquid water for life. He took Whewell’s concept and refined and expanded it in his 1903 book, Man’s Place in the Universe: A Study of the Results of Scientific Research in Relation to the Unity or Plurality of Worlds. This work is significant both for its early presentation of anthropic arguments in addition to being a treatise on astrobiology. Although some of the science in his book is badly dated, many of his discussions sound remarkably modern. He would agree with NASA’s search-for-life maxim: follow the water.

The intervening century has only strengthened Henderson’s, Whewell’s and Wallace’s arguments regarding the remarkable connections between life and water. Evidence of Henderson’s continuing influence is the fact that the John Templeton Foundation sponsored a conference in October 2003 to mark the 90th anniversary of his work. It was titled, “Fitness of the Cosmos for Life: Biochemistry and Fine-Tuning.” Participants included astronomer Owen Gingerich, physicist Paul Davies, and biologist Harold Morowitz. Whether or not they agree with Henderson’s conclusions (and many do), many scientists still feel compelled to comment on them.

Not satisfied with the Templeton book, several scholars worked together to publish, in 2010, Water and Life: The Unique Properties of H2O; it is based on a meeting held in 2005. They include such notables in the science and faith dialogs as John Barrow and Simon Conway Morris. Michael Denton adds his name to this list of luminaries to ponder water in his latest book,  The Wonder of Water: Water’s Profound Fitness for Life in Earth and Mankind.

Predator to predator?

On homo politicus: The most evolved primate in the room.

Author Explains Why "Evolution" Has a Bone to Pick with Donald Trump
David Klinghoffer January 12, 2016 5:07 PM

Whoever said intelligent design advocates don't make falsifiable predictions? I've got one right here. I stumbled on a new book by History News Network editor Rick Shenkman, Political Animals: How Our Brain Gets in the Way of Smart Politics, that offers to reveal political insights based on evolutionary knowledge of human origins. Shenkman and his book are receiving respectful discussion in the media.

Now this is a little unfair to Mr. Shenkman since I have not read his book, but I have read some of the commentary. That said, take an educated guess. Does the perspective that arises from the evolutionary study of mankind correspond most closely to a) anarcho-syndicalism, b) royalism, c) conservatism, or d) a vaguely liberal mélange of conventional wisdom, common sense, and comfortable truisms? I predict (d).

And if the reviews are any guide, my prediction is spot on. It's a bit like the paleo diet, but in reverse and applied to the political scene. Shenkman explains that our instincts were formed in the Pleistocene, a far cry from the modern world, and evolutionary insight thus calls for resisting what comes most naturally: notably, appeals to unthinking emotions like fear, anger, and ethnocentrism.

In fact, I can hardly think of a message more aligned with religious, not evolutionary, thinking than to resist instinct. And it's hard to argue with a dose of calm reflection, whether in a political or any other context. Did we really need evolutionary psychology for the reminder?

"Evolution" has, we learn, a particular bone to pick with Donald Trump. Carlos Lozada writes in the Washington Post ("The book that best explains Donald Trump's appeal (and it's not 'The Art of the Deal')"):

"Political Animals" at times reads like a playbook for the Trump presidential campaign -- or, even more, a devastating explainer for why the Donald has dominated the Republican race so far.

Shenkman...delves into evolutionary psychology to illuminate why American voters so often misread their leaders, resist politicians who offer hard truths and succumb to facile arguments. It's not that voters are stupid or ignorant, though certainly some of us are one or the other, or both. Rather, he contends, it's that we're hard-wired for a different world and different politics.

Columnist Jerry Large in the Seattle Times ("Raw instinct often misleads us in political crises"):

I was just starting Shenkman's new book when Trump made his latest attention-getting declaration, saying he'd bar Muslims from entering the United States. America has some history with that kind of action, and it's not good. Trump says lots of things I'd think would send potential voters fleeing, yet he is the leading Republican presidential candidate.

Shenkman himself was interviewed by Politico Magazine ("Your Brain Is Hard-Wired to Love Trump"). He said:

Trump's supporters don't particularly care whether he's lying or not. Our brain doesn't really care -- I know that's appalling. Our default position is we simply want to be right.

This is why our brain rationalizes our actions even when they're at variance with our principles -- that's what cognitive dissonance is all about. So Trump supporters -- when they hear Donald Trump say thousands of Muslims celebrated 9/11, and that turns out to be a lie, that obviously creates a conflict. Our brain tries to get out of these types of conflict in any way it can. One of the standard ways is to discredit the messenger -- we say the mainstream media is full of it, for example.

Evolution News is a non-political source and expresses no preference for any candidate or party over another. But it's noteworthy that in an unpredictable season of jousting for presidential nominations, it was a safe bet that Mr. Shenkman (again, as mediated by the commentators) would offer evolution as a prop to the sort of viewpoint expressed on the editorial page of the New York Times.

But it's always been this way, going back to Darwin himself. "Evolution" has a long history of supporting ascendant ideologies, including sinister ones like racism and eugenics. (See, for example, The Biology of the Second Reich: Social Darwinism and the Origins of World War I.) In bioethicist Peter Singer's hands, it provides the scaffolding for a "Darwinian Left." Some political conservatives have argued the precise opposite. (See John West's book Darwin's Conservatives: The Misguided Quest.)


There is an idea or an attitude that seeks support, and "evolution" obliging provides it. What National Academy of Sciences member Philip Skell said of Darwinism and its supposed contribution to biology research seems to apply as well here: "I found that Darwin's theory had provided no discernible guidance, but was brought in, after the breakthroughs, as an interesting narrative gloss."

Scientism's brave new world continues to draw ever closer?

What Does Gene-Editing with CRISPR Portend for Bioethics?
Evolution News | @DiscoveryCSC

On a new episode of ID the Future, Sarah Chaffee talks with bioethicist Wesley Smith about the gene-editing technique known as CRISPR. Smith describes it briefly and discusses its larger implication for bioethics.

In an expansive conversation, Smith describes a range of consequences of viewing human beings as resources to be manipulated and exploited.  Listen to the podcast here, and break out your copy of Brave New World.

Human rights a wrong fit for the middle kingdom?:Pros and cons.

File under "well said" LVI

No race can prosper till it learns that there is as much dignity in tilling a field as in writing a poem. 
Booker T Washington

A clash of Titans.LXIV

The Dragon re-awakens

When Roman emperor Caligula made his horse a senator was he being ahead of his time?

Elephants Sue for Habeas Corpus
Wesley J. Smith

Here we go again. Having failed to get courts to declare chimpanzees “persons,” lawyer and animal-rights fanatic Steven Wise is suing as an attorney for elephants seeking a writ of habeas corpus. From the Washington Post story:

Minnie, Beulah and Karen are elephants who for decades have belonged to a family-owned, traveling zoo in Connecticut. Over the years, they’ve also been hired out for appearances in advertisements, movies and weddings.

And on Monday, they got a lawyer, though they did not ask for one. The prominent animal rights attorney Steven Wise filed a writ of habeas corpus petition on behalf of the elephants, arguing that they are “legal persons” with a right to bodily liberty and asking the Connecticut Superior Court to order their release to a sanctuary.

The point here isn’t to prevent abuse, if it exists. We have animal-welfare laws for that, and if pertinent, they should be invoked. In fact, Wise doesn’t contend that the elephants are being abused

Wise emphasized that his arguments are about animal rights, not about animal welfare, and the petition does not dwell on the elephants’ living conditions.

Rather, Wise wants to prevent some animals now — chimps, elephants, dolphins — and eventually all animals from being the property of humans:

If the court granted a writ, it would be allowing the elephants to challenge the legality of their detention and acknowledging their “personhood.” That could usher in profound changes in legal status for animals, which are considered property in the eyes of the law.

You see, the “animal rights” movement isn’t the same thing as defending animal welfare. True animal-rightists disdain the welfare approach precisely because the latter accepts human exceptionalism, which rightists bitterly deny.

Indeed, true animal-rights ideologues believe in moral equality between humans and animals. They consider anything done to an animal to be the same as if done to a human. In this view, cattle ranching, for example, is as odious as slavery. Hence PETA’s odious “Holocaust on Your Plate”  campaign.

Wise is trying to use the law to steal other people’s property and cost the elephant owners a lot of money in legal fees and costs. Worse, he intends to “break the species barrier,” in animal-rights-movement parlance, with profoundly destructive consequences — including smashing our thriving from animals and animal products, and diluting the meaning of “rights” in the way wild inflation destroys the value of currency.

Before you laugh this off, remember the radical court-imposed culture and legal changes of the last 50 years. It only takes one judge.

These suits will continue until judges start slapping Wise, PETA, and their ilk with substantial financial penalties for filing frivolous lawsuits. It’s more than past time for this subversion to end.

The Darwinian narrative gets some new punctuation?

Punctuated Equilibria Is Back, but Still Magical
Evolution News | @DiscoveryCSC

It’s amazing what you can do with advanced mathematics to explain rabbits coming out of hats without magicians. Make a few assumptions, define some new terms, employ some distribution models, and presto! Adaptive evolution, all done with random processes. You can dazzle the audience with incomprehensible equations, draw stunning graphs, and use them to make outlandish claims. Is this not the case with a new paper by Michael Landis and Joshua Schraiber in the Proceedings of the National Academy of Sciences?  The paper, “Pulsed evolution shaped modern vertebrate body sizes,” purports to do just that.

The diversity of forms found among animals on Earth is striking. Despite decades of study, it has been difficult to reconcile the patterns of diversity seen between closely related species with those observed when studying single species on ecological timescales. We propose a set of models, called Lévy processes, to attempt to reconcile rapid evolution between species with the relatively stable distributions of phenotypes seen within species. These models, which have been successfully used to model stock market data, allow for long periods of stasis followed by bursts of rapid change. We find that many vertebrate groups are well fitted by Lévy models compared with models for which traits evolve toward a stationary optimum or evolve in an incremental and wandering manner.

We note that the editor of the paper is Dr. “Your Inner Fish” Neil Shubin of Tiktaalik fame. Landis, from Yale, and Schraiber, from Temple University, are masters of obfuscation in this paper. Astute readers will already know that rabbits do not emerge from hats without intelligent design. Few readers, however, may be able to figure out the trick, if misdirected by the abracadabra called “Lévy processes.” If it’s a process, it must be a law of nature, right? Have they hit upon a law of nature that produces rabbits? Only if you consider chance a “process.”

We developed a maximum-likelihood method for fitting Lévy processes to phylogenetic comparative data using restricted maximum-likelihood estimation (REML), by analyzing the phylogenetically independent contrasts… The Lévy processes we apply in this work consist of two components: a Brownian motion and a pure jump process….. Note that this model does not couple pulses of evolution to cladogenesis, as in the classical theory of punctuated equilibrium. Instead, pulses may occur at any time, sometimes known as “punctuated anagenesis.”

Both Lévy processes with jumps and pure Brownian motion accumulate variance proportionally to time, leading to speculation that it is impossible to distinguish between pulsed and certain incremental models from comparative data. For simulations with moderately sized clades (>100 taxa), we had sufficient power to differentiate pulsed evolution from other Simpsonian modes of evolution. This is due to the impact of rare, large jumps resulting in a heavy-tailed distribution of trait change. Moreover, we saw low false positive rates for identifying pulsed evolution, even in the presence of phylogenetic error (4% for clades with ∼100 taxa, 7% for clades with ∼300 taxa.)

Let’s unscramble this jargon. First of all, we have a new term, punctuated anagenesis (or “progressive evolution”) instead of punctuated equilibrium. This is a distinction without a difference. Both terms refer to stasis (which Landis and Schraiber acknowledge is common in the fossil record) and sudden evolutionary change. The only difference is that the new version includes more little jumps more often.

More importantly, the components of “Lévy processes” are both random! Brownian motion, like the jiggling of particles under a microscope, is random. So too are the “jumps” they add to their model. Think of popcorn kernels on a hot plate jiggling in an earthquake. If some pop and land a little farther away than the unpopped kernels, they’re still not going anywhere. Yet from this kind of “model,” these evolutionists expect to account for all the complexity of the human body from bacteria, given enough time.

We found that different kinds of jump processes, representing different modes of rapid evolution (constant rapid adaptation vs. long periods of stasis broken up by jumps between adaptive zones), leave faint, but unique, signatures in phylogenetic data. By integrating these models into fossil sequences, we suspect that further fine-scale details of macroevolution can be elucidated. Moreover, in quantitative finance, where the “fossil record” of stock prices through time is perfectly kept, fine-scale dynamics of jump processes can be inferred, suggesting that such power exists for suitably densely sampled fossil sequences. Our approach, which uses only modern data but integrates them into a phylogenetic framework, represents an important step toward a fully integrative analysis of macroevolutionary processes.

Has anyone told them that stock prices are different from fossils in significant ways (using their assumption of evolution of fossils), one of which is intelligent processes?

The math in this paper is impressive, but meaningless if the premise is wrong. Landis and Schraiber are trying to account for rapid adaptive evolution by chance, using two unguided processes: Brownian motion and random jumps. Even a kid without calculus knows that chance plus chance equals chance. You’re not going to get rabbits out of hats, or out of assumed pre-rabbit ancestors (like reptiles), by unguided processes.

Here’s what’s going on. These two evolutionists know that the fossil record shows stasis and abrupt appearance, just like Niles Eldredge and Stephen Jay Gould knew when they proposed punctuated equilibria back in 1972. Remember when Gould called the absence of transitional forms the “trade secret of paleontology”? Whether in 1972 or in 2017, evolutionists dare not employ teleology in any of their theorizing. Having ruled out design by fiat, all they have are chance and natural law.

As we have seen, Lévy processes are not natural laws. They don’t say which way actions will wiggle or jump. You can calculate distributions of particles under these effects, and imagine that some pieces of popcorn may land on a fitness peak once in a theoretical construct. But to connect that to the real world, where organisms suddenly appear in the fossil record with multiple irreducibly complex systems, is to indulge in fantasy.

Real World Examples

We can appreciate the problem with trying to explain the origin of a system like the origin of the gut.  Science Daily deals with it on a trivial level, hoping that a mislabeled bit of tissue in a sea anemone might represent the first inklings of a mesoderm. But there’s so much more to a digestive system than a tissue layer! You have to account for tubes and enzymes and absorption processes, with muscles and nerves to move things along, to say nothing of genes to control them all. In a paper in Nature Ecology & Evolution, Darwinists from the University of Vienna get excited about re-labeling tissues to get three layers out of what was previously assumed to be two layers, as if some “gut-like ectodermal tissue in a sea anemone” will lead to all the complexities of the human GI tract (given enough time) by unguided processes. The best part of this paper is that it “challenges germ layer homology.”

Another article, this one on Phys.org, tries to declare Dickinsonia a true animal. This air-mattress-lookalike, known from the Ediacaran fossil record, is not considered an ancestor to the true bilaterian animals that came later in the Cambrian explosion, as we’ve  discussed previously. Nothing in the new data changes that. The authors of a paper in the  Proceedings of the Royal Society B just have more vivid imaginations. All they re-imagined is the way new units were added to this gutless wonder.

A third example of hoping against hope that randomness could jump into complexity is also found on Phys.org. Researchers digging through fossils of the Khesen formation in Mongolia found lots of tiny microfossils dating from the late Ediacaran. Finding “embryo-like microfossils” is not a surprise, as Paul Chien noted in the film Darwin’s Dilemma. In fact, they create more of a problem than a help for Darwinians. They indicate that animal ancestors could have been preserved in Precambrian strata, had they existed.

“Understanding how and when animals evolved has proved very difficult for paleontologists. The discovery of an exceptionally well-preserved fossil assemblage with animal embryo-like fossils gives us a new window onto a critical transition in life’s history,” said Yale graduate student Ross Anderson, first author of a study in the journal Geology….

The discovery may help scientists confirm a much earlier date for the existence of Earth ecosystems with animals, rather than just microbes. For two decades, researchers have debated the findings at the Doushantuo Formation, with no resolution. If confirmed as animals, these microfossils would represent the oldest animals to be preserved in the geological record.

Did you catch the big if in that statement? These are not confirmed animals. And even if they were, they still appear abruptly in the record, just earlier than thought. What genetic mutations conspired to create an animal by Brownian motions and unguided jumps?

Whether you call it punctuated equilibria or punctuated anagenesis, it’s a snow job. It tries to smother the empirical evidence for abrupt appearance of complex systems by inventing new phrases for unguided processes. You can call it Brownian Lévy Jumping, or whatever, but it boils down to chance. Chance is not an explanation. It’s the absence of explanation.

On the reprivileging of our home planet.

Exoplanet Census Suggests Earth Is Special after All:

  A new tally proposes that roughly 700 quintillion terrestrial exoplanets are likely to exist across the observable universe—most vastly different from Earth

By Shannon Hall 

More than 400 years ago Renaissance scientist Nicolaus Copernicus reduced us to near nothingness by showing that our planet is not the center of the solar system. With every subsequent scientific revolution, most other privileged positions in the universe humans might have held dear have been further degraded, revealing the cold truth that our species is the smallest of specks on a speck of a planet, cosmologically speaking. A new calculation of exoplanets suggests that Earth is just one out of a likely 700 million trillion terrestrial planets in the entire observable universe. But the average age of these planets—well above Earth’s age—and their typical locations—in galaxies vastly unlike the Milky Way—just might turn the Copernican principle on its head.

Astronomer Erik Zackrisson from Uppsala University and his colleagues created a cosmic compendium of all the terrestrial exoplanets likely to exist throughout the observable universe, based on the rocky worlds astronomers have found so far. In a powerful computer simulation, they first created their own mini universe containing models of the earliest galaxies. Then they unleashed the laws of physics—as close as scientists understand them—that describe how galaxies grow, how stars evolve and how planets come to be. Finally, they fast-forwarded through 13.8 billion years of cosmic history. Their results, published to the preprint server arXiv (pdf) and submitted to The Astrophysical Journal, provide a tantalizing trove of probable exoplanet statistics that helps astronomers understand our place in the universe. “It's kind of mind-boggling that we're actually at a point where we can begin to do this,” says co-author Andrew Benson from the Carnegie Observatories in California. Until recently, he says, so few exoplanets were known that reasonable extrapolations to the rest of the universe were impossible. Still, his team’s findings are a preliminary guess at what the cosmos might hold. “It's certainly the case that there are a lot of uncertainties in a calculation like this. Our knowledge of all of these pieces is imperfect,” he adds.

Take exoplanets as an example. NASA’s Kepler space telescope is arguably one of the world’s best planet hunters, but it uses a method so challenging that it is often compared with looking across thousands of kilometers to see a firefly buzzing around a brilliant searchlight. Because the telescope looks for subtle dimming in a star’s light from planets crossing in front of it, Kepler has an easier time spotting massive planets orbiting close to their stars. Thus, the catalogue of planets Kepler has found lean heavily toward these types, and smaller, farther-out planets are underrepresented, leaving our knowledge of planetary systems incomplete. Astronomers do use other techniques to search for smaller planets orbiting at farther distances, but these methods are still relatively new and have not yet found nearly as many worlds as Kepler. In addition, “everything we know about exoplanets is from a very small patch in our galaxy,” Zackrisson says, within which most stars are pretty similar to one another in terms of how many heavy elements they contain and other characteristics. The team had to extrapolate in order to guess how planets might form around stars with fewer heavy elements, such as those found in small galaxies or the early universe.

The scientists also have similar concerns about the galactic and cosmological inputs of their model but nonetheless they suspect that their final numbers are accurate to within an order of magnitude. With the estimated errors taken into account, the researchers conclude that Earth stands as a mild violation of the Copernican principle. Our pale blue dot might just be special after all. “It's not too much of a fluke that we could arise in a galaxy like the Milky Way, but nevertheless, it's just enough to make you think twice about it,” says Jay Olson from Boise State University, who was not involved in the study. Both he and Zackrisson think the Copernican principle could be saved by some unknown caveat to the findings. “Whenever you find something that sticks out…” Zackrisson says, “…that means that either we are the result of a very improbable lottery draw or we don’t understand how the lottery works.”

But Max Tegmark from the Massachusetts Institute of Technology, who also was not part of the research, thinks Earth is a colossal violation of the Copernican principle—not because of its location but because of its young age. “If you have these civilizations that had a 3.5-billion-year head start on us, why haven't they colonized our galaxy?” asks Tegmark. “To me, the most likely explanation is that if the planets are a dime a dozen, then highly intelligent life evolves only rarely.” So should we feel insignificant? Should we be reduced to near nothingness? Not at all, he says. “It might be that one day in the distant future much of our universe will be teeming with life because of what we did here.”

Is Darwinism big enough for both God and Darwin?

The Need for Clear Thinking about Evolution: Three Questions for Stephen Barr

John G. West 

ne of the most unfortunate aspects of the debate over Darwinian evolution and intelligent design is that so much of it is based on misunderstandings, caricatures, and an unwillingness to engage in genuine dialogue. Sadly, even those who claim to be for open dialogueoften aren't. Thus, Stephen Barr's willingness to engage in a serious exchange of views on evolution, theism, and intelligent design is commendable--and refreshing. Even if we do not persuade each other about our respective positions, we may help illuminate the real points at issue, and that is certainly a positive result.

After Barr's latest salvo, I can say that we agree on at least one thing: The need for "clear thought" when it comes to Darwinian evolution. Alas, we seem to differ on what clear thought entails. In an effort to promote the clarity we both desire, I'd like to pose three questions to Dr. Barr:

1. Since you reject the Darwinian idea that evolution is undirected, why not make that disagreement perfectly clear and call your version of evolution "teleological evolution" or "directed evolution," rather than trying to conflate your view with the terms "Darwinism" or "Darwinian evolution," which only adds confusion to the discussion?

Barr in the original version of his latest response acknowledged that "very many and even perhaps the great majority of evolutionary biologists are atheists who do believe that the randomness of the genetic mutations that fuel evolution contradicts the idea that evolution is guided by God. But in my view, the fact that many people think that A implies B does not require that we believe it." (This passage has since been deleted by Barr.)

Barr misstated my position. I am not claiming that because evolutionary biologists believe evolution is undirected that we must believe evolution is undirected. I am saying that modern evolutionary biologists define evolution as blind and undirected (just like Darwin himself did), therefore it would lead to greater clarity if those who have a different definition of evolution didn't try to conflate their view with "Darwinism." Barr's conflation promotes confusion, not clarity. By the way, as I have pointed out previously, it isn't just atheistic evolutionists who define evolution as undirected, even though that seems to be how Barr wants to portray things. It's also mainstream theistic evolutionists like Ken Miller and George Coyne who think evolution is undirected.

Barr thinks it relevant to point out that I am not a scientist. Well, okay. But neither is Barr an evolutionary biologist; and unlike Barr, I am willing to let evolutionary biologists define their own theory. It seems to me presumptuous to think that one can single-handedly redefine Darwinism to mean something it doesn't. Barr thinks it is unscientific for biologists to define Darwinian evolution as an undirected process because he thinks "random" need not mean undirected. Fine. But that is how Darwin's theory has been defined from the very start. Rather than offering a new idiosyncratic definition of Darwinism, wouldn't it be better for Barr to simply state that Darwinian (undirected) evolution is unscientific? Why is Barr so insistent on trying to present his view as compatible with "Darwinism" when it's not? Barr's muddying of the meaning of Darwinism promotes the very type of confusion and lack of clear thinking that he says he wishes to avoid.

Barr's attempted redefinition of Darwinian evolution is somewhat like a person insisting that Marxism--properly defined--need not be in tension with Christianity. Yes, the person might say, most Marxists think atheism is central to their philosophy, but we know that they are wrong to think this. Voila! Marxism and Christianity are now compatible. Most people would understand the hollowness of such a "solution" to the tension between Marxism and Christianity. If you excise the materialism from Marxism, you no longer have Marxism, but something else. One might add that the result of convincing Christians that Marxism isn't antithetical to Christianity is not to make Marxism safe for Christianity; it is to lull Christians into believing (wrongly) that Marxism is not a threat to their worldview. Another result is to open the door to strange debasements of Christianity such as the "liberation theology" popular during the 1980s. Wouldn't a far better approach be to admit that Marxism is in tension with belief in God, but to go on to say that there are other forms of socialism that aren't?

Similarly, wouldn't it promote greater clarity if the proponents of theistic evolution who believe that evolution is guided came up with another term rather than trying to offer an idiosyncratic redefinition of Darwinism that most leading practitioners of evolutionary biology would reject? Again, what purpose is served by trying to conflate views that are in reality contradictory? Surely not Barr's stated purpose of clear thinking. For someone who rejects the core idea of Darwinism (that evolution is unguided), Barr seems to go to great lengths to avoid any appearance of disagreement with Darwinian evolution. Why?

2. Since you indicate that you affirm that God knows and directs the outcomes of evolution, why don't you and Francis Collins clearly repudiate the views of mainstream theistic evolution proponents like Ken Miller and George Coyne who do promote undirected evolution?

It is interesting that in his responses to me, Barr says nary a word about the mainstream theistic evolutionists I criticized such as biologist Kenneth Miller and former Vatican astronomer George Coyne who claim that God does not direct or know the specific outcomes of evolution. Why not? Barr and Francis Collins both publicly criticize proponents of intelligent design because they disagree with them. Why aren't they equally forthright in criticizing mainstream theistic evolutionists who claim that God does not know or plan the specific results of evolution? Far from criticizing theistic evolutionists who hold this view, Francis Collins has praised the work of Kenneth Miller and delivered a keynote address to a conference of "open theists" who explicitly claim that God does not know the future. Barr criticizes me for finding equivocation in Collins where he thinks there is none, but it seems to me that Collins has made it quite easy to misunderstand his position. If Collins embraces the exact same view as Barr (i.e., that God knows and specifies all the outcomes of evolution), why is Collins going out of his way to associate himself with and praise those who argue otherwise? For the sake of clarity, why don't Barr and Collins both publicly disclaim the position ofthese theistic evolution proponents?

Near the end of his recent blog post, Barr tries to diminish the role of design in the Christian theological tradition by offering an unduly constricted reading of the Apostle Paul's statement that God can be known "by the things that are made." (Romans 1:20) Barr suggests that Paul is echoing a passage from the book of Wisdom, which explicitly references God's design in the heavens. However, Paul (unlike the author of Wisdom) does not reference the stars or planets, and it is a questionable interpretive strategy to base one's reading of a passage on something the author did not say. Taken on its own terms, Paul is clearly offering a general statement of principle that applies to all sorts of created things, not just those in the heavens. Interestingly, even the passage from the book of Wisdom doesn't really sustain Barr's point. The author of that book goes on to make a general statement that "from the greatness and the beauty of created things their original author, by analogy, is seen." Here the author offers a general point that presumably applies not only to the heavens but to created things as a class. Unless Barr is somehow trying to argue that living things are not "created things" in the same way as planets and stars (an untenable proposition from the standpoint of traditional Christian theology), Barr's effort to restrict the design argument to areas outside biology fails.

Even if Barr's constricted readings of Paul and the book of Wisdom were to be accepted, they would not cancel out Jesus' citation of the lilies of the field as evidence of God's care and provision for the world, nor would they cancel out the consistent writings of the early church fathers, which repeatedly reference evidence for design in biology. Frankly, Barr's effort to keep the design argument outside of biology seems to be dictated more by a desire to achieve peace at all costs with Darwinism than a fair rendering of historic Christian teaching.

Having said this, I agree with Barr that "[t]o say that there is evidence of design in the world does not mean that every single thing one sees in the world, taken by itself, standing alone, constitutes persuasive evidence of that design." Who claims otherwise? But Darwinism doesn't just exclude one or two things from providing evidence for design. It purports to explain the entire development of complex life, including the development of human beings, as the product of a blind and undirected process. That seems to be a pretty frontal assault on the idea that God has revealed Himself throughout nature. Barr seems satisfied that if we can still talk about design in physics and cosmology, we don't need to bother about it in biology. But surely from the standpoint of historic Christian theology, living things--including human beings--do not show less evidence of design than stars or planets! Indeed, if human beings are the crown of creation, one would think they might show a lot more evidence of design than, say, the planet Uranus.

The sad thing is that Barr's redacted version of historic Christian theology seems to be driven by an unbounded--and unwarranted--faith in the claims of Neo-Darwinism. The idea that natural selection acting on random mutations can produce the sort of finely-tuned complexity we see in biology is simply not supported by the scientific evidence. At best, the Darwinian mechanism seems capable of producing trivial changes. Those who doubt this should read Michael Behe's book The Edge of Evolution, or look at some of the debates inspired by that bookhere and here.

By the end of his post, Barr appears to recognize that completely repudiating design in biology is unsustainable, and so he suggests that when all is said and done there may be evidence of design in biology after all:

The fact that I would criticize certain biological design arguments as shaky or simplistic doesn't mean that I think all biological design arguments are. I think good biological design arguments can be made, but it is a challenging task to formulate them in a way that will be persuasive to knowledgeable people today

If Barr truly believes that "good biological design arguments can be made," then I would consider him an intelligent design proponent. However, Barr also says that "not all design arguments based on biology are of the kind made by the Intelligent Design movement, and not all of them presuppose that Darwinian evolution is false."

I am not exactly sure what arguments in biology Barr thinks the intelligent design movement is making. There are in fact a variety of arguments made by design proponents, and not all design proponents agree on all arguments. What design proponents do share is an openness to the detectability of design throughout nature based on evidence and arguments that do not depend on the Bible or other sacred teachings. If Barr shares this commitment, then he would seem to agree with the scientists and philosophers in the "intelligent design movement."

Nevertheless, I am confused by his statement that "not all design arguments based on biology... presuppose that Darwinian evolution is false." The design arguments in biology I know about do not "presuppose" that Darwinism is false. Instead, they make an argument based on evidence that the Neo-Darwinian mechanism of natural selection and random mutations cannot produce what it claims; then they go on to explain that intentional design is a better explanation. But perhaps Barr merely intended to claim that there are biological design arguments that are consistent with Darwinian evolution. If that is Barr's claim, then I wish he would say more about the kinds of arguments he is thinking about, because he might find that we agree.

If Barr merely means that design arguments in biology need not challenge Darwin's theory of common ancestry (as opposed to Darwin's undirected mechanism of selection and random variations), he is surely right. Design arguments in biology need not challenge common ancestry. Of course, this is a point that has been made time and again by intelligent design proponents for the past decade, and it is a point I emphasized in my book Darwin's Conservatives.

Similarly, if Barr means that there are design arguments about the origin of the first life that need not conflict with Darwinism because Darwinism assumes the existence of the first self-replicating organism, then I also would agree--as would the leading proponents of the "intelligent design movement." Stephen Meyer, in fact, has just come out with a book,Signature in the Cell, which provides a compelling argument for design based on the origin of the first life. Meyer explicitly acknowledges that Darwin's theory does not address the origin of the first life.

However, if Barr means that there are design arguments based on the development of biological complexity after the first life that do not conflict with Darwinism, then that claim seems hard to sustain. Even in Barr's redefinition of Darwinism, the development of life is supposedly driven by "random" mutations. As I understand it, Barr defines "random" as meaning that from a human standpoint that an event displays no discernible pattern and cannot lead to any predictions. Yet if evolution is driven by "random" events in this sense, it is difficult to see how the development of complex life can provide any evidence of design. It's one thing to claim that "random" mutations are somehow known or planned by God even though from our standpoint they show no discernible pattern. It's quite another thing to claim that such "random" events provide us with evidence of design.

This leads to my final question for Dr. Barr:

3. If Darwinism is true and the development of life really is driven by random mutations that display no discernible pattern and cannot lead to predictions, then in what sense do you think biology provides evidence of intelligent design?