Giberson gets it before Maloney

Karl Giberson is one of those insufferable BioLogos accommodationists who loves to make up stuff about New Atheists. He has recently offered up a sort of apology for his crappy rhetoric. This comes after Dan Dennett pointed out that his attacks make him a fibber for faith.

As I reflect on the various exchanges [via email with Dan Dennett], I see no evidence that religious believers are standing on any higher moral ground. The vilification of the New Atheists is accompanied by caricature, hyperbole, misprepresentation (sic) and a distinct lack of charity.

On the Answers in Genesis site, to take one example, Ken Ham published a report about the atheist that Christians love to hate entitled “Dawkins Ranting in Oklahoma.” The audience was described as “mind-numbed robots,” and Dawkins’ ideas were sarcastically dismissed as communications from “an extraterrestrial.” Anti-evolutionary religion sites across the Internet make similar claims. But not all the charged-up rhetoric is on the lowbrow backwaters of the Internet. A passage from the 2007 book “Oracles of Science: Celebrity Scientists versus God and Religion,” compares Richard Dawkins to a “museum piece that becomes ever more interesting because, while everything else moves forward and changes, it remains the same.”

Alas, I have to confess to having authored the museum metaphor. It was a cheap shot and, while hardly the cheapest of all possible shots, it was probably about as cheap as could reasonably sail past the staid editors at the venerable Oxford University Press. Certainly my co-author, the late Father Mariano Artigas, would have objected to anything less charitable.

Confession, they say, is good for the soul. So Dan, I was a faith fibber. Sorry about that.

My only hope is that this doesn’t get confused as a call for unneeded civility. I always like to see substantial, cutting arguments that address issues; Giberson didn’t always do that, instead making up whatever about an entire group of diverse individuals who aren’t even held together via a common philosophy. But I think he could have let his language soar, a la Hitchens or Dawkins or Myers, and not been charged as a Faith Fibber by Dennett.

I have to confess that the temptation to ridicule one’s debating opponents is all but unbearable, especially when playing street hockey on the Internet, where one must shout to be heard. In the past few months I have tried hard to come up with clever rhetorical attacks on Jerry Coyne, Sam Harris, PZ Myers and countless others whose ideas I was supposedly challenging. PZ once wrote the following about me, which I thought was pretty clever: “I will have no truck with the perpetuation of fallacious illusions, whether honeyed or bitter, and consider the Gibersons of this world to be corruptors of a better truth.” Of course, I responded to his evangelistic assault on me by calling him “Rev. Myers” in an essay on Salon.com. And so it goes. (I recommend against verbal swordfights with PZ Myers — you can’t win.)

If only his rhetoric could soar to such levels.

But notice his use of “Rev. Myers”. My, oh my. Who else has done that?

Dear “Reverend” PZ Myers,

How fitting that, three hundred years later, the witch trials continue. If you recall, it was the herbalists that were burned then as well. Your flock has spoken to me, Reverend Myers, with the shrieking common to all fundamentalist cults. I believe if you check you will find that fundamentalism involves a closed mind while doing science requires an open mind. It also involves a thing they call research.

Yes, yes. Christopher Maloney.

Now I understand why Maloney refers to me as The Maine kid with an English degree who can’t read: his writing reads like a child’s and maybe he’s looking for (made-up) excuses why everyone else does so much better. Honestly. Aside from the fact that he has qualified that an English degree is unable to read (which I suppose is true), his rhetoric is about as strong as his medical background. But then he’s taken all sorts of homeopathic classes. Maybe that explains why the strength of his responses are so diluted?

At least Giberson has figured out how the Internet works.

Giberson

Karl Giberson and Darrel Falk have a column stating that they are scientists and they believe in both God and evolution.

We are scientists, grateful for the freedom to earn Ph.D.s and become members of the scientific community. And we are religious believers, grateful for the freedom to celebrate our religion, without censorship. Like most scientists who believe in God, we find no contradiction between the scientific understanding of the world, and the belief that God created that world.

Most of the article is just an emphasis on this basic statement. I was hoping to get a substantial post out of this when I first saw it, but I’m scavenging here.

We are trained scientists who believe in God, but we also believe that science provides reliable information about nature. We don’t view evolution as sinister and atheistic. We think it is simply God’s way of creating. Yet we can still sleep soundly at night, with Bibles on our nightstands, resting atop the latest copy of Scientific American.

It isn’t surprising that they use “and” rather than “or” between sinister and atheistic. Christians love to associate atheism with all sorts of evil things. Don’t believe it.

Our belief that God creates through evolution is a satisfying claim uniting our faith and our science. This is good news.

This is only good news for those who have long realized that religion and science are at odds, but who wish to bring the two together, ignoring all the issues raised. For instance, how can one maintain that prayer can affect the natural world, yet then ignore the scientific studies which show that, no, that is not true. Or, alternatively, claim that science cannot measure the supposed effects of prayer. Of course it can! The claim is that X occurs in the natural world. If that’s the case, it is always subject to study using the scientific method. The natural world (i.e., reality) is science’s realm. Enter your fairy tales into it and you leave the safe haven of the supernatural, mythical world.

There is nothing satisfying about a claim uniting Christianity (or any religion) and science. One makes claims about the natural world without evidence while the other is predicated on the very idea that evidence is absolutely critical in determining the truth of anything, especially counter-intuitive or improbable claims. There are only two gods which can work with science: a hands-off deity and a god which only works through natural laws. The first is pretty harmless. The claim is simply that God X set the Universe in motion. That temporarily satisfies the first cause-question, though it quickly falls apart when one asks “Well, what created God X?”. The other god, the one that works purely through natural laws, is only superfluous. This one can have theology around it and thus can be quite dangerous. However, as far as science goes, its use is as good as me saying that fairies guided every particle into place at all times. There’s no evidence for my fantastic claim, but it doesn’t technically interfere with what science says. But, of course, a god which causes virgin births, turns water into wine, and floods the entire Earth is far from being compatible with science. Very, very far.

Huh, look at that. Turns out even the short dumb things the New Creationists say can generate a lot of rebuttal.

Marriage is between people, not disparate ideas

There are a couple of articles floating around about a new site run by Francis Collins and Karl Giberson

Our Mission: Faith and science both lead us to truth about God and creation. The BioLogos Foundation promotes the search for truth in both the natural and spiritual realms, and seeks to harmonize these different perspectives.

It’s just another accomodationist point of view. These people want to marry science and religion. It’s politically very tactful: people don’t like extremes, so taking a sort of middle-road is very appealing. Beside that, many people know enough to realize that biologists aren’t lying when they say evolution underscores all of biology but they don’t know enough to recognize they should reject their particular cultural god(s).

But here’s the kicker. These people aren’t really middle-of-the-roaders. They are creationists gussied up once again. They aren’t concerned with science at all. What they want to do is twist established fact to fit their preconceived worldview, science be damned. Let’s call these people what they really are: the New Creationists.

Simon Conway Morris presents a different perspective, arguing humans, or a human-like species, are actually an inevitable part of evolution. Morris is not proposing a different mechanism for human evolution, merely a different observation of its possible outcomes. Morris would agree that any slight difference in the history of human DNA would result in a different evolutionary path. Unlike Gould, however, Morris argues each of those possible pathways would inevitably lead to something like the human species. Morris writes:

“The prevailing view of evolution is that life has no direction — no goals, no predictable outcomes. Hedged in by circumstances and coincidence, the course of life lurches from one point to another. It is pure chance that 3 billion years of evolution on Earth have produced a peculiarly clever ape. We may find distant echoes of our aptitude for tool making and language and our relentless curiosity in other animals, but intelligence like ours is very special. Right?”

“Wrong! The history of life on Earth appears impossibly complex and unpredictable, but take a closer look and you’ll find a deep structure. Physics and chemistry dictate that many things simply are not possible, and these constraints extend to biology. The solution to a particular biological problem can often only be handled in one of a few ways, which is why when you examine the tapestry of evolution you see the same patterns emerging over and over again.” 4

The patterns Morris mentions are also referred to as convergences in the evolutionary process. In his most recent book, Life’s Solution, Morris gives many examples of physical traits or abilities found repeatedly among different species.5 Normally, such similarities are understood asthe result of common ancestry. However, the species in Morris’s examples are known to be distantly related. In many cases, not even these species’ common ancestor shared the same trait. The implication is that several different species have independently developed similar traits.

There is just so much wrong here. First of all, this is saying the roads of evolution are limited, thus humans (or something similar to humans) were inevitable. This is only true if one is to start from a certain, late point. An ape, for example, is limited to being a mammal for many thousands, even millions of years. It is bound to the land for a significant period of time. But go far enough down the line and it isn’t possible to count the possibilities of ape evolution. Taking this principle, we can walk back in time. Deep time. Three and a half billion years ago, eukaryotes weren’t inevitable. Hell, four billion years ago and life wasn’t inevitable, much less humans. It’s an absurd argument being peddled that is designed to harm the atheist position while strengthening creationists. This isn’t about marrying science and religion at all; it’s about propping up religion at the expense of actual science.

Second, this is saying that because similar features have evolved again and again and not as a result of common ancestory, this is evidence for limited pathways in evolution. This doesn’t speak to any of that goobbity-goop. What this says is that natural selection has a tendency to take common initial pathways and make similar structures. The eye is a good example. This website, being a creationist site, naturally abuses the example of eye, so I hope I can fix that a bit.

The eye has evolved independently about 40 times. This doesn’t mean that the eye is absolutely inevitable. If it did, then we should see more species with eyes. What we actually see is an entire planet with the same basis for life – DNA. From this DNA, we see cells. In eukaryotes, we see certain similarities with Vitamin-A parts of molecules in all eyed animals. In addition, most animals (regardless of whether or not they have eyes) have photoreceptor cells. All it really takes for an eye to evolve is a small pit, indent, or even surface area for these cells to rest. Having just a tiny bit of vision can give enormous benefits to any animal. Some squid, for example, have eyespots which allow them to detect the wavelengths of light. This helps them ‘know’ (they have no brains, only nervous systems) in which direction to go. Say a certain shade of green is common on the sea floor, which is where the squids food source (let’s say) lives. Being able to decipher between green and other shades is beneficial. Natural selection will favor those with better green detection. Going further, other animals can develop the same basic idea through mutation yet evolve it in completely different ways at completely different times. This isn’t evidence for some things being so improbable that ‘God done it’. It’s evidence for common chemistry and biology being molded by the far-from-improbable mechanism of natural selection.

Jerry Coyne

Jerry Coyne has a very succinct article regarding the inability of science and religion to work together in any viable manner. He primarily focuses his points against two prominent evolutionary theists, Ken Miller and Karl Giberson. Both men are good scientists, but make great stretches to fulfill their desire to marry their science and religion.

The article can be found here. (I would normally give a direct link, but RichardDawkins.net organizes the article far better.)