Secular Sunday: The Case for a Creator: Chapter Three, Part 3

Picking up in Chapter Three, still in the Wells interview, we address “icon of evolution” number two: “Darwin’s Tree of Life.”

In brief, Wells makes the assertion that, while the ever-branching tree of life, where everything flows and diverges from a common ancestor, is a good representation of Darwin’s theory, it isn’t supported by the fossil record.

This is, in a word, a lie. Part of it is Wells’ denial that any “transitional forms” exist in the fossil record (but we’ll get to that when he starts in on archaeopetryx), and the other part of it is the Cambrian explosion:

"The Cambrian was a geological period that we think began a little more than 540 million years ago. The Cambrian Explosion has been called the 'Biological Big Bang' because it gave rise to the sudden appearance of most of the major animal phyla that are still alive today, as well as some that are now extinct." [page 43]

Okay, this part is admittedly not a flat-out lie. The issue is more in the presentation -- once again, he clearly expects people not to know and not to do any research.

The Cambrian has been called the Biological Big Bang, but unlike the Big Bang, it isn't theorized to have occured suddenly, at an instant in time. Wells, in using the word "sudden," makes it sound like it happened in a very brief period of time, but the Cambrian period is actually a period of about 80-90 million years. An eye-blink in geological time scales, sure; but in terms of the process of evolution, it's more than enough time for life forms to diversify.

He then states that it "gave rise to...most of the major animal phyla that are alive today." I think that he knows people will read "most of the major animal phyla" and understand it as "most of the animals."

Let's go back to high school science class, and scientific classification. The mnemonic device I learned was:

Kings
Play
Chess
On
Fine
Grained
Sand

This is to help remember the scientific classifications in order, from the most general to the most specific:

Kingdom
Phylum
Class
Order
Family
Genus
Species

See how far up "phylum" is? It's the second most general form of classification. Even today, with all the billions of named species, and billions more that are probably as yet undiscovered, you know how many phyla there are?

About thirty-five. So it's not really inconceivable that over the course of about 90 million years, life could diversify in a couple dozen ways for a start.¹ Wells makes a true statement, but phrases it in such a way that it sounds like the current forms of life all popped up at once, fully formed (and if you think I'm putting words or intentions into his mouth, he makes his intentions very clear in following paragraphs, as you will see).

This is simply not the case. The forms of life that arose at that time were still very, very primitive.

Continuing his description, Wells says:

"[A]t the beginning of the Cambrian -- boom! -- all of a sudden, we see representatives of the arthropods, modern representatives of which are insects, crabs, and the like; echinoderms, which include modern starfish and sea urchins; chordates, which include modern vertebrates; and so forth. Mammals came later, but the chordates -- the major group to which they belong -- were right there at the beginning of the Cambrian." [page 44]

This quote has the same word-games, although Wells is getting a bit bolder with his disinformation. Notice he throws in the "modern representatives" of the various phyla, mixed up with the discussion of the earlier phylogenic forms. If one wasn't reading closely enough, one might easily misconstrue this statement as saying that modern animals, essentially in their current form, appeared at the beginning of the Cambrian period. The "boom!" again makes it sound like it was something that happened near-instantly, instead of over 90 million years.

He also just skips merrily over the part where mammals "came later." Where did they come from if not evolution? But of course Wells doesn't bother to answer the question. Stunningly, he doesn't even seem to realize he's raised one.

Goaded on by Strobel, Wells continues with a football analogy that really goes for broke in misrepresenting the Cambrian explosion:

"Okay," he said, "imagine yourself on one goal line of a football field. That line represents the first fossil, a microscopic, single celled organism. Now start marching down the field. You pass the twenty-yard line, the forty-yard line, you pass midfield, and you're approaching the other goal line. All you've seen this entire time are these microscopic, single-celled organisms.

"You come to the sixteen-yard line on the far end of the field, and now you see these sponges and maybe some jellyfish and worms. Then -- boom! -- in the space of a single stride, all these other forms of animals suddenly appear. As one evolutionary scientist said, the major animal groups 'appear in the fossil record as Athena did from the head of Zeus -- full blown and raring to go.'

"Either way, nobody can call that a branching tree!" [page 44]

Ignoring the fact that football fields don't have a "sixteen-yard line," this is a fairly accurate representation of the geological time scale. Richard Dawkins has a similar illustration he uses, and it goes something like this (paraphrasing from memory): if you hold out both your arms as wide as you can, and consider that the history of the universe, starting with the tip of your left middle finger and the tip of your right middle finger being the present, then life appears somewhere around the wrist of your right hand, complex life appears at about the first knuckle of your middle finger, and the whole of human history is the sliver of dust scraped off the nail by a single light stroke of a nail file.

Cosmic. The problem, again, is that Wells doesn't attempt to give any concrete numbers to the abstraction. The "single stride," the recycled "boom!" all try to make it sound like a much shorter time than it was -- an impossibly short time, in other words. And it simply isn't. Not to belabor the point, but that "single stride" is a period of 90 million years. While the reasons why the Cambrian Explosion occurred do still confound evolutionary biologists, it is not seriously considered a problem for evolutionary theory.

Skeptical Strobel makes a comeback, and this time he actually raises a sensible objection, although it doesn't really seem to follow what they've been talking about before. "Maybe...Darwin was right after all -- the fossil record is still incomplete. Who knows how natural history might be rewritten next week by a discovery that will be made in a fossil dig somewhere?" [page 45]

Wells, surprisingly, admits that it is a possibility that a future fossil discovery will "suddenly fill the gaps...But I sure don't think that's likely...It hasn't happened after all this time, and millions of fossils have already been dug up." [ibid]

What Wells -- and most creationists/ID proponents who make this argument -- seems not to realize, is that fossilization is extremely rare. A large number of circumstances must all fall into place to create a fossil. It is, frankly, astonishing that we have found the millions of fossils that Wells admits we have -- all telling the same story and aligning perfectly with evolutionary understanding, I might add. We have never found a fossil of an animal from a later period in strata dated earlier. There are no fossils of, for example, Jurassic rabbits. The fossil record that we do have it completely consistent with evolutionary theory.

And as an aside: "it hasn't happened after all this time." All this time? What arrogance!

Remember that human history has been too brief to even register as a blip on the cosmological radar. We are coming to the party several billion years late, and have only undertaken the study of paleontology at a serious level for a few hundred years. And yet if we haven't figured out the answer to every question in that time, there must not be one?

That's like walking into a friend's house, and immediately he tells you he's been looking for his keys for three days and asks you to help. Before you can even blink, he says "What, you haven't found them yet? Well, they must not be anywhere!"

"After all this time?" What is Wells smoking?

So they spend a couple of pages insisting that the fossil record doesn't support evolutionary theory. Again, a flat-out lie. That's what fossils are: evidence of the progression of life.

Strobel says, amusingly: "Protestations from Darwinists aside, the evidence has failed to substantiate the predictions that Darwin made." [page 46]

I can only conclude that when Strobel says "protestations from Darwinists," he actually means "evidence presented by people who actually know what they're talking about, but which I choose to ignore." This is another typical strategy -- ask for evidence, but when it is presented, dismiss the person giving the evidence, use that to deflect having to address their evidence, and claim that no evidence has been presented.

See also: "ad hominem."

Fuck, are we still not done with this chapter? Next week might be a long entry; I'm going to plough through as much as I can because we've barely hit the halfway mark, and I'm really tired of this clown. Wells could help me immensely by choosing not to speak in sentences that are almost entirely composed of falsehoods and fallacies, in dire need of explanation and correction, but I don't think I can count on that happening.

---

1. At least, no more inconceivable than the time scale of "90 million years" is in general. ↩

Secular Sunday: Case for a Creator: Chapter Three, Part 2

So there's this asshole Christian asshole by the name of Jack Chick, who has produced evangelical tracts for several decades, but who has only come to most peoples' attention since the advent of the internets. These "Chick tracts," freely available on his site, are by turns misogynistic, racist, sexist, homophobic, xenophobic, anti-Muslim, anti-Catholic, and just about any other -ist, -ic, and anti- you can think of (except, of course, atheist or agnostic).

Also, everything is Satan's fault. Chick is basically The Church Lady, except he's serious.

The tracts are supposed to be little comic-book stories that you can hand out to people, they read them, and, thoroughly convinced, they accept Jesus as their Lord and Savior.

If that sounds a little too pat, that's apparently how easy it is in Jack Chick's mind, because that's how it always works in the tracts. This is how most of the Chick tracts go:

Unbeliever: Religion is stupid!

Believer: But Jesus died for your sins.

Unbeliever: No one ever told me! Praise His holy name!¹

You think I'm exaggerating, but I'm not. Go read them. You'll see.

You can tell that Chick has never met a true unbeliever -- certainly he thinks that everyone actually believes, they're just "rebelling" -- and so he only imagines, poorly, the way such people talk and think.

I bring this up not to specifically go off about the Chick tracts; they're morbidly amusing, but don't really deserve a detailed response. Most folks, even religious, can see that the arguments presented in the tracts (such as that Catholicism came after Protestantism, and is a perversion of Christianity as opposed to, you know, its origin) are absurd. And those who cannot are clearly either stupid, insane, or sociopathic, and deserve nothing more than to be pointed and laughed at.

No, I bring it up because the continuation of Chapter Three, the Jonathan Wells interview, plays out essentially like a Chick tract. Strobel has cast himself in the role of skeptic, but he has never been one, and doesn't know what the word means, and so his performance is shockingly poor.

The gist of the interview is Strobel discussing the images of evolution, presented in Chapter Two, with Wells. And it basically goes like this:

Strobel: This is evidence of evolution, right?

Wells: Nuh-uh.

Strobel: I've never heard it from that perspective! You've totally convinced me!

You think I'm exaggerating, but I'm not.

Wells presents no evidence to support his case, only dismisses the evidence Strobel presents as not being evidence, and Strobel, in the most embarassing parody of skepticism I've ever seen, immediately accepts Wells' dismissal as totally valid. As a corollary, he also immediately accepts any assertion Wells makes regarding what is true, without requiring Wells present any evidence to support it.

At this point, the best-case scenario explanation for this book is that Strobel is a credulous idiot. It's starting to seem like he keeps presenting arguments from authority because he genuinely finds them compelling -- he accepts Wells' arguments because he considers Wells an authority.

But at this point -- long since, really -- it has become clear that Strobel is actually a liar and an opportunist. It's become clear that if Strobel expects his reader to be the credulous and idiotic ones. He thinks that his declarations of being "convinced" will themselves do the convincing, in the absence of an actually convincing argument.

And of course, when it comes to his target audience, he's right. Over Christmas, a close friend's girlfriend received another Strobel book "The Case for Christ," which her brother, the giver, encouraged her to read. And the first thing out of his mouth was "The guy who wrote it was a skeptic, and then he became a Christian!"

That means nothing. It might mean he was a bad skeptic, or an idiot, or (quickly becoming my pet theory) a liar.

Not to mention the fact that if it were that easy, I could always counter that I was a Christian, then I became a skeptic, which is completely true. Have all you theists out there automatically dropped your beliefs as a result of my testimony? Does the fact that I am unconvinced mean you are unconvinced?

That's what I thought.

Admittedly, his conversion, if such it was, could mean that the evidence was genuinely convincing. But if it were, we wouldn't have to spend so much time being convinced that the fact that these people are convinced should be enough to convince us.

Arguments from authority are meaningless, and the manner by which many (otherwise sensible!) people find themselves talking about their naked Emperor's exquisite clothing.

I'm going to try not to go intricately into the poor writing or poor argumentation of this chapter as I have been doing before -- not only is this book not restoring my faith in God, it's beginning to erode my faith in humanity. Just know that it's still there under the surface. I'll be doing my best to address only the main arguments, and save my snark about Strobel's foolish conclusions and/or laughably poor writing for only the most grievous passages.

Still, I can't help this one little piece of dialogue:

"If these icon are the illustrations most cited as evidence of evolution, then I can see why they're important," I said. "What did you find as you examined them one by one?"

Wells didn't hesitate. "That they're either false or misleading," he replied.

"False or misleading?" I echoed. "Wait a second -- are you saying my science teacher was lying to me? That's a pretty outrageous charge!" [page 36]

Yes, Strobel is just shocked -- shocked -- that a man working for the Dishonesty Discovery Institute in Seattle, the sole expressed purpose of which is to promote Intelligent Design over evolution, who got his Ph.D specifically for the purpose of "destroying evolution," in the name of the glory of God (who by the way is a Korean man), should state that evolution is false.²

Like I said, most of the dialogue in this book is like that, and I will spare you. Am I not merciful?

But okay, Wells. I'm ready to have my mind blown. Gimme whatcha got.

The Miller-Urey Experiment

Wells' first argument is that the Miller experiment used the wrong atmospheric composition in its "early earth" simulation, the one which produced amino acids, which are the building blocks of life.

It is true that Miller's original theory about the composition of the early atmosphere has since been abandoned in favor of other atmospheric theories. But Wells fails to mention that most scientists agree that the initial formation of organic compounds, and even the early forms of life, probably occurred well away from the atmosphere (e.g. in the deep sea), making the composition of the atmosphere largely irrelevant.

Wells does state that other experiments have been performed which create complex organic compounds -- but points out that some of the molecules formed are cyanide and formaldehyde, which he refers to as being intensely toxic. And they are.

To humans.

But they're also necessary building blocks to important biochemical compounds, such as amino acids. Therefore in this context they are not toxins. Wells even acknowledges that "it's true that a good organic chemist can turn formaldehyde and cyanide into biological molecules," but then states that "to suggest that formaldehyde and cyanide give you the right substrate for the origin of life...well, that's just a joke." [page 38]

What? WHAT? You just said that those two chemicals can form the basis of biochemical compounds, then say that it's a joke.

In context, the punchline of the "joke" is that what you create by mixing them is embalming fluid. Which is true. But what he doesn't mention, because it would be devastating to his case, is that you can also get amino acids, which are the substrate for the origin of life. Of course, despite the fact that Wells has two Ph.Ds, neither of them is in biochemistry, so at best it can be argued that he just didn't know. But if he didn't know he shouldn't go around saying it with such finality and authority.

A simple Google search of "cyanide amino acids" brings up pages and pages of scientific studies discussing how hydrogen cyanide is a precursor to the formation of amino acids. Wells is supposed to be the expert, he's TELLING us he's the expert, and yet he can't be bothered to actually check if what he's saying has any truth?

The other option is that he has done the research, he knows he's lying by omission, and he's doing it anyway. It's not the first, nor I'm sure the last, occurrence of lying for Jesus I've seen in my life. It's probably far from the last that I'll see in this book.

In the next section he goes on to say that if you were to poke a hole in a cell and allow the insides to drain out, you could not form another cell from this material, nor expect one to form, even though "you've got all the components you would need for life." [page 39] But that's not the way cells are formed, and not the way evolution works, and Wells knows this. Evolution involves replication and reproduction, activities in which a dead cell -- especially a dismembered one -- cannot engage.

This section of his argument is just ridiculous, but of course someone who is already ignorant or suspicious of evolutionary biology will latch onto it as making total sense. And that's the alarming part, to me.

And of course, since Wells has dismissed these naturalistic explanations for abiogenesis, there must be a supernatural reason. Not because there's any evidence for a supernatural explanation, mind you. Just cuz.

So, in this section Wells fails to disprove abiogenesis -- by his admissions about the products of abiogenesis experiments, he has in fact provided evidentiary support for the theory. He lies and says it's evidence against, but being an actual skeptic, I did some research. It didn't even take me long to find all the ways he's full of shit (going by number of Google hits on "cyanide amino acids," approximately 666,000 ways. How appropriate).

Since he has no evidence of his own, he instead fills pages with straw man arguments, a clearly misguided understanding of evolution that I do not believe he actually holds (rather, he just hopes that the people reading won't know better and won't bother to check), and rhetoric that assumes the pre-determined conclusion.

I've said this before, but the correct process is: "here is the observation, what does that indicate." Not "God exists, chase observations in support and ignore/deny observations against." So far, Wells -- and Strobel -- are following the latter.

I'll finish up the Wells chapter next time. For now, no points awarded. Try again next round.

---

1. That's another odd thing that Jack Chick seems to believe: that the vast majority of people in America aren't aware of the fundamental tenets of Christianity -- Christ's divinity, salvation, etc. Presumably he thinks that the only logical explanation for people not believing is that they haven't heard. Though of course "Jack Chick" and "logical" never seem to have been properly introduced.↩


2. Shocked.↩

The Case for a Creator: Chapter Three, Part 1

It's been a while since I had the stomach for this book -- and given I only got through discussing two chapters and reading the third, that's saying something.

But with the holidays looming and the religious right braying about the imaginary "War on Christmas," and with the blog and much of what I have to do either having slowed or taking lots of render breaks, I thought I should come back to this and try to get at least another chapter out of the way before the end of the year. I do still intend to get through the whole book. Eventually.

If you missed the previous two chapters, you can find them here:

Chapter One
Chapter Two

And now we move on to Chapter Three: Doubts about Darwinism.

Like Chapter Two, the introductory pages to Chapter Three are massively tedious. Here's a taste of it, starting at the beginning and skipping a bit here and there:

There were one hundred of them -- biologists, chemists, zoologists, physicists, anthropologists, molecular and cell biologists, bio-engineers, organic chemists, geologists, astrophysicists, and other scientists. Their doctorates came from such prestigious universities as Cambridge, Stanford, Cornell, Yale, Rutgers...[He lists 8 more.]

They included professors from Yale Graduate School, the Massachusetts Institute of Technology...[he lists 20 more, and a vague "and elsewhere."]

Among them was the director of the Center for Computational Quantum Chemistry...[et cetera.] [page 31]

You see, I trust, where this is going. In a book of about 300 pages, 10% of the way in, Strobel has gone for broke with the Argument from Authority, with over a hundred scientists who wanted to...what? Present evidence that discredited evolution? Present alternative interpretations of the existing evidence?

But no, it's nothing of that sort at all. Apparently this lot of ~100 scientists "wanted the world to know one thing: they are skeptical." [ibid]

The argumentation here is so massively flawed as to be positively breathtaking. In one page, not only has Strobel managed to present an entirely invalid and overstated Argument from Authority, but he's made it a twofer and also presented an Argument from Incredulity:

Their statement was direct and defiant. "We are skeptical of claims for the ability of random mutation and natural selection to account for the complexity of life," they said. "Careful examination of the evidence for Darwinian theory should be encouraged." [page 32]

Setting aside Strobel's attempt to lionize the dissenters by using such descriptors as "defiant," it's astonishing that over 100 scientists should apparently have no idea how science works. Of course the evidence is given careful examination! That's what evolutionary biologists fucking do. It is given careful examination, and experimentation, and is proven reliable again, and again, and again. If it wasn't, despite what the creationist/ID proponents seem to want to believe, it would be discarded.

Am I supposed to be impressed that over 100 scientists -- many of them from areas of science that are not relevant to evolutionary theory -- are "skeptical"? The National Center for Science Education has a list of nearly 1000 scientists who are not skeptical of evolution, who accept it as a "vital, well-supported, unifying principle of the biological sciences" -- and that's only a partial list of the ones named Steve.

You want to play the numbers game, Strobel? Because we can, but you lose.

He goes on to make several claims that evolution is and has always been a controversial theory. He (partially) quotes historian Peter Bowler. When I say partially, well:

[A]ccording to historian Peter Bowler, substantive scientific critiques of natural selection started so early that by 1900 "its opponents were convinced it would never recover." [ibid]

Where to begin with the problems here. First off, as I said, this is a partial quote. The first part of the quote, the part that provides context to the second, is in Strobel's own words. It may be an accurate paraphrase, but it may be a fabrication. There's actually no way to tell, because while he does provide an endnote citation for this quote, like the Dennett quote in Chapter Two he does not directly cite the specific work of Peter Bowler in which this quote, and its context, can be found. Instead, the source he gives is:

See: Getting the Facts Straight (Seattle: Discovery Institute Press, 2001), 11. [page 309]

The Discovery Institute, if you are unfamiliar, is a religious organization masquerading as pseudo-science¹. Since their whole goal is to present Intelligent Design as an alternative to evolution, it seems reasonable to assume that their pamphlet "Getting the Facts Straight" will be biased. So, once again, I find it alarming that Strobel neglects to quote Bowler directly; either he has not done his due diligence to ensure that he is accurately representing Bowler's statement, or he is intentionally obfuscating the source and context of the quote.

Since Bowler is (according to Wikipedia) a vocal critic of creationism, and proponent of evolution, it seems to me his views would be unlikely to be properly supported in such works.

Even if the quote is completely accurate to Bowler's statement, the fact is that we are 108 years beyond 1900, and the theory of evolution has not only "recovered," but it is still the only cohesive, scientific explanation for the diversity of life as it is observed.

There is no controversy, and anyone who tells you there is, is trying to sell you something. Like this book, for example.

Moving on to the first subheading, and at last, the first interview with someone who will hopefully help build the eponymous Case. This first one is Jonathan Wells, who Strobel not-so-subtly indicates is a man with not one, but two Ph.Ds. The heading is ""Interview #1: Jonathan Wells, Ph.D, Ph.D."

Right. As I said in my wrap up of Chapter Two, Strobel's obviously misleading tactics have compelled me to look into the subjects of his interviews, and the claims they make. We already knew, by Strobel's own admission, that he would only be speaking to people who he knew would say what he wanted to hear. So, what is there to know about Jonathan Wells?

Well, first off, he is a member of the Unification Church established by Sun Myung Moon -- aka, the Moonies. (Sun Myung Moon's followers believe that Moon is the second coming of Christ, fulfilling Jesus' unfinished mission.)

As Strobel points out, Wells does in fact have a Ph.D a the relevant field of biology. And while Strobel does acknowledge (in an endnote) Wells' association with the Moonies, and even goes on record as disagreeing "thoroughly" with their theology, he does not see fit to reveal that Moon in fact paid for Wells' doctorate, and that, in Wells' own words:

Father's words, my studies, and my prayers convinced me that I should devote my life to destroying Darwinism, just as many of my fellow Unificationists had already devoted their lives to destroying Marxism. When Father chose me (along with about a dozen other seminary graduates) to enter a Ph.D. program in 1978, I welcomed the opportunity to prepare myself for battle.

Oh, and one more thing: Wells is a Senior Fellow at the aforementioned Discovery Institute.

Since I keep railing on Strobel's rhetorical fallacies, I will not commit one of my own by attacking Wells the person instead of his arguments. But if this information cannot be said to undermine the credibility of Strobel's first interviewee, it certainly makes his impartiality on the subject somewhat questionable.

Not that we, the readers, could have expected impartiality when Strobel has already stated that there will be nothing of the sort. But Strobel takes this intellectual dishonesty to dizzying, previously unimaginable new heights. In the run-up to the actual text of the interview with Wells, he throws a quick little end-note on the end of the paragraph. Follow the end-note and Strobel tells us this:

Note that all interviews have been edited for conciseness, clarity, and content. [page 309]

I just about shit myself when I read that. Not only has Strobel openly admitted to selecting only those who would agree with his conclusion, but he has also -- again openly -- edited the interviews "for content," more than likely selecting only those statements that support his conclusion.

This guy was a journalist?

I should point out that we are, at this point, five pages into a thirty-seven page chapter. Given how long this entry is already, I think I'll leave off Wells' actual interview until next time. Savor the anticipation.

---

1. I find it hard to imagine what kind of "science" they do, since the foregone conclusion to any mysterious or even mundane observation is "God did it." No need for any kind of research, or even intellectual curiosity. You've chosen the answer before you even bother to ask the question. Seems like it'd be a pretty short day at the office. ↩

The Case for a Creator: Chapter Two

Remember yesterday, when I said that it seems that Strobel seems very concerned with telling us about himself, and how very very atheist he was? Chapter Two begins thusly:

Rewind history to 1966. The big hit on the radio was Paul McCartney crooning "Michelle." On a television show called I Spy, Bill Cosby was becoming the first African-American to share the lead in a dramatic series. Bread was nineteen cents a loaf; a new Ford Fairlane cost $1,600.
As a fourteen-year-old freshman at Prospect High School in northwest suburban Chicago, I was sitting in a third-floor science classroom overlooking the asphalt parking lot, second row from the window, third seat from the front, when I first heard the liberating information that propelled me toward a life of atheism. [page 17]

I check the cover to make sure the subtitle is, in fact, "A Journalist Investigates Scientific Evidence That Points Toward God," and not "The Pointlessly Detailed Life of Lee Strobel." Maybe they teach you to pad your word count with "colorful details" in the papers, Lee, but I was told that this was going to be an investigation of scientific evidence that points toward God. It would be great if you could get on with that.

It's clear throughout this chapter that Strobel really wants to hammer home just how he was "toooooootally atheist, guys! Like seriously!" Like Durin pointed out yesterday, I can't shake the feeling that this is setting up an implicit Argument from Authority. I mean, if someone THAT atheist could be convinced, this MUST be good evidence.

It in fact has the opposite effect -- I begin to wonder if Strobel was actually ever an atheist at all. The atheism Strobel describes is a standard Christian caricature of atheism, as evidenced below:

I reveled in my newly achieved freedom from God's moral strictures. For me, living without God meant living one hundred percent for myself. Freed from someday being held accountable for my actions, I felt unleashed to pursue personal happiness and pleasure at all costs. [page 25]

It is this statement in particular that leads me to think that Strobel was never actually an atheist; rather, he is attempting to convince me that he was an atheist so that, as I said above, I will be compelled by his radical conversion. Having never been an atheist, he instead describes how he thinks atheists think, which will convince those who already believe (also having likely not been atheists themselves), but actual non-believers will have to conclude that if he ever was an atheist, he was a grotesquely stupid one.

The subject of morality without God deserves a post of its own (and even that is probably selling the subject short; books have been written), so I won't sidetrack this one with the subject. Suffice it to say that no atheist I know actually sees it as an "excuse" to misbehave -- the fact that so many of the religious seem to think that the only thing keeping them from raping and/or murdering every man, woman, child and pet they come across is the threat of God's punishment only belies the fact that they are not good or moral people at all.¹ The moral person does good because it is good; the man who does good because he's afraid of what will happen to him if he does bad is not moral, he is merely a coward.

Buuuut, that's getting off the subject a bit. My point is that Strobel's attempts to convince me that he was an atheist have in fact convinced me of the polar opposite, and I will have trouble putting aside the fact that I believe he is being dishonest with me. Fascinatingly, he even describes himself as being "smugly arrogant" -- exactly the two words I used yesterday to describe the atheist characterization he was laying on so thick.

Ultimately, however, it doesn't necessarily matter if Strobel was or wasn't an atheist (which makes it yet more annoying that he spends so much time on the subject). The more important question is, does the scientific evidence he presents indeed point toward a Creator? Well, I'd like to tell you, but at this point he still hasn't presented any.

Actually, I take that back. In this chapter, Strobel presents the evidence that led to his apparent atheism when he learned it in his science class. This chapter is called "The Images of Evolution," and he refers to several iconic concepts (or "images") that, to him, represent(ed) the undeniable fact of evolution:

Image 1: The Miller-Urey Experiment -- in which scientist Stanley Miller reproduced, under laboratory conditions, an approximation of the atmosphere of the early Earth, and via application of electricity was able to spontaneously produce amino acids, the building blocks of life.

It should be noted, before moving on, that the Miller experiment is one testing the abiogenesis hypothesis -- the notion of life arising from non-life on the early Earth. Abiogenesis is a separate theory from evolution; evolution does not concern itself with how life started, only with explaining the diversity of life that arose after the moment that life began.

Image 2: Darwin's "Tree of Life" -- referring to an illustration in On The Origin of Species, showing life's theoretical common ancestor as the bottom of the tree, and all the diversity of life growing and diverging and blossoming upwards from there.

It's here that Strobel again tips his hand to, if not intentionally misrepresenting evolution, at the very least misunderstanding it:

It seemed obvious to me that there's such a phenomenon as microevolution, or variation within different kinds of animals. I could see this illustrated in my own neighborhood, where we had dozens of different varieties of dogs. But I was captivated by the more ambitious claim of macroevolution -- that natural selection acting on random variation can explain how primitive cells morphed over long periods of time into every species of creatures, including human beings. [page 20]

See, the creationist folk realized some time ago that they could not deny that evolution does occur. It is, as he points out, an observable fact. So instead they have inserted an arbitrary designation between microevolution and macroevolution -- two terms that, in a scientific context, do not exist. There is only evolution.

All evolution is small changes within a population of organisms.² As he says, over time the sum of those small changes can result in organisms so totally different that they are scientifically classified as different species.

As an analogy, imagine that you are five feet tall at the age of fifteen. Every day for a year you measure your height, and on a day to day basis you will see little difference between one day and the day immediately before or after. Yet at the end of that year you find you are six feet tall. Even though the changes were small, at the end it resulted in the need to recategorize you (from "five foot tall person" to "six foot tall person").

Evolution is this concept writ large, with billions of organisms over billions of years. The notion of a separation between "micro" and "macro" is a semantical dodge, designed to allow creationist (or intelligent design) proponents to admit to what they can no longer deny, while continuing to deny what they don't wish to admit.

Image 3: Ernst Haeckl's Drawings of Embryos -- up to a certain point, the embryos of vastly different organisms can look almost totally indistinguishable. This is taken as demonstrating how similar we all are genetically, and by extension the likelihood that we share common genetics, since that would logically result in common development up to the point where our genetics diverge.

Fast-forwarding back to 2008 (we're in 1966, remember), it's worth noting that we now have pictures of these various embryos and their striking similarities, not just taking an artist's word for it.

Image #4: The Missing Link -- referring to archaeopetryx, the famous transitional form between reptile and bird.

Strobel spends the rest of the chapter establishing his argument, which is that you've got to take a stand and choose between evolution or God. He acknowledges that there are some who believe that evolution and God are compatible, but he immediately determines that because evolution leaves no need for God, it leaves no room for one.

And not just any God, mind you, but the Christian God specifically:

Certainly Christians would say that God is not a hidden and uninvolved deity who thoroughly conceals his activity, but rather that he has intervened in the world so much that the Bible says his qualities "have been clearly seen...from what has been made." [page 22]

But what would Muslims say, Mr. Strobel, and what does the Quran say about God's qualities? The Hindus and the Vedas? You haven't even proven that there is a God at all, let's not jump to conclusions about which God it is.

Of course, he isn't concerned with those other possible Gods, because Mr. Strobel has already determined for himself that the Christian God exists, and is seeking only to find and deliver validation for that belief.

If Strobel's intentions are becoming more plain, his methods are becoming more dubious:

I was experiencing on a personal level what philosopher Daniel Dennett has observed: Darwinism is a "universal acid" that "eats through just about every traditional concept and leaves in its wake a revolutionized worldview." [page 24]

Note, again, the selective quotation. Strobel puts the word "Darwinism" into Dennett's mouth to ingrain it further. More alarming, though, is the citation found if you follow this quote to the endnotes, which gives this source:

Quoted in: Phillip E. Johnson, "The Intelligent Design Movement: Challenging the Modernist Monopoly on Science," in: William A Dembski and James M. Kushiner, editors, Signs of Intelligence, 34. [page 308]

If the significance of that citation isn't immediately apparent, let me explain. Strobel has not quoted Dennett in his argument -- he has quoted ANOTHER person quoting Dennett, that other person being an Intelligent Design proponent, making the quote in a pro-ID essay.

Why cite the quote secondhand? If Johnson did not include a citation of his own so that it could be traced back to the source -- and context -- of Dennett's remark, then the use of the quotation in both Johnson and Strobel's works is highly suspect. If Johnson DID include a citation, and Strobel chose to cite from Johnson's essay instead of researching the quote directly himself -- and, in so doing, making it more difficult for a reader of his own work to trackback the quote -- then the use of the quote is, again, suspect.

Granted, Signs of Intelligence is readily available on Amazon, but why quote a quote instead of going directly to the source? As a journalist Strobel should know better, which leads me to believe he intentionally evaded properly citing Dennett's remark -- which may in fact have had nothing to do with "Darwinism" at all.

It's not that the quote even really affects the argument being made -- it is, at least as reported here, a statement in support of the non-ID view of things -- but it certainly does not instill confidence in Strobel's journalistic integrity, nor his devotion to "not only...ask questions...but to go wherever the answers would take me." [page 29]

None of this necessarily negates his argument -- good evidence is good evidence no matter the source -- but it certainly makes it clear that Strobel is not playing a fair game.

Nowhere does this become clearer than in the home stretch of the chapter, in which Strobel says:

My approach would be to cross-examine authorities in various scientific disciplines about the most current findings in their fields. In selecting these experts, I sought doctorate-level professors who have unquestioned expertise, are able to communicate in accessible language, and who refuse to limit themselves only to the politically correct world of naturalism or materialism. [page 28]

Emphasis mine. The problem with this approach is that, despite Strobel's attempt to couch it as "politically correct," or previous attempts he's made within to characterize "naturalism" as only a particular "sect" of scientific study, the fact is that science by its very nature concerns itself with the natural, material, measurable world. Once you introduce supernatural hypotheses, science goes out the window because they cannot be tested and are therefore not scientific.

In choosing his "experts," Strobel has in fact chosen specifically only those who are already sympathetic to his beliefs. A truly neutral, journalistic approach would be to talk to people on both sides of the issue and let the facts speak for themselves. Strobel instead reveals his bias by limiting his conversation to those he knows will agree with his pre-ordained conclusion, silencing the opposition by simply not speaking to them.

Astonishingly, he follows that declaration with this one:

After all, it wouldn't make sense to rule out any hypothesis at the outset. I wanted the freedom to pursue all possibilities. [ibid]

So. He didn't want to rule out any hypothesis -- except the natural or material ones -- and wanted to pursue all possibilities -- except the natural or material ones.

...

I...

...

Wow.

Strobel cautions the reader that "getting beyond our prejudices can be difficult. At least, it was for me...I didn't want there to be a God who would hold me responsible for my immoral lifestyle." [page 29]

Again with that. I can't speak for other atheists, but I don't lead an immoral lifestyle -- even by Christian standards. I don't lie to people, I don't cheat people, I am not sexually promiscuous, I don't get shitfaced-drunk or hurt people or do any other "immoral" things, certainly no more than your average Christian and I would bet, pound for pound, less so than most of them.

Strobel wants to assert that I'm afraid to admit God exists; I'm not. I live a good life, I am a decent person, and I'm confident that any God worth worshipping would take that into account when the time comes. If God exists and he/she/it is truly righteous, then I'll shrug, say "my bad, good to meet you," we'll have a laugh and move on with eternity. And if God exists and is not righteous, then fuck him/her/it anyway.

Either way I'm unafraid of the notion that God might be real. But if I'm going to believe, I'm going to need evidence -- and despite the book's subtitle, Strobel still hasn't given any. Instead he's written two "chapters," really glorified forewords or prefaces, which combined have made me more wary of his claims, and more likely to do due diligence on what's being said and who is saying it, than I think they were intended to do.

That being the case, future installments of my analysis may not be daily. I need research time, and I'm doing this around After Effects renders, so that time doesn't come easy. The next chapter is called "Doubts about Darwinism." I'm doing my best to approach this openly and without bias, but when the author refuses to do so, when he announces his prejudices in the same breath as he asks me to set aside my own, it makes it much more difficult.

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1. Nor does it make much sense, since -- at least in Christianity -- all they have to do, whatever the transgression, is be genuinely sorry afterward and all is forgiven. But that is also a topic for another day. ↩


2. I notice he uses the word "kinds" of animals rather than "species," "kind" being the Biblical designation; another flash of the cards he seems to be stacking.↩

The Case for a Creator: Chapter One

I begin my reading of Strobel's The Case for a Creator with, appropriately, Chapter One: "White Coated Scientists versus Black-Robed Preachers."

My first impression upon reading this book is one of surprise. Considering Strobel is supposed to be a journalist, he doesn't strike me as a very good writer (in the very first sentence, he describes the atmosphere of a newsroom as being "carbonated with activity"). But maybe he's just being overzealous in trying to create a narrative and draw the reader in; after all, this book is presumably more about factual evidence than anecdotal experiences.

The first portion of the chapter is devoted to descriptions of said newsroom, filled with newspaper jargon that I guess is intended to reassure me that he did, in fact, work at the Chicago Tribune. He talks about how his boss sends him, a fresh-faced new-to-the-beat reporter, to West Virginia to cover a brouhaha:

"Crazy stuff..." he said. "People getting shot at, schools getting bombed, all because some hillbillies are mad about the textbooks" [page 8]

Strobel -- the one in the narrative -- demonstrates significant contempt for Christians and Christianity. On the back of the book is a quote by Strobel which I suppose will be in the text: "My road to atheism was paved by science...but ironically, so was my later journey to God."¹

The back cover also provides me with the first red flag as to what I'm reading here, where it says the following:

In recent years, a diverse and impressive body of research has increasingly supported the conclusion that the universe was intelligently designed. At the same time, Darwinism has faltered in the face of concrete facts and hard reason.

I suppose from the title it should have been obvious that this was a creationist tome, and it will apparently be playing the "intelligent design" concept. The flag, moreso, is referring to the theory of evolution as Darwinism.

The theory of evolution should no more be referred to as "Darwinism" than the theory of gravity should be referred to as "Newtonism." Appending "-ism" to the end of the name implies that it is -- like theism or atheism -- a dogmatic and rigid belief system. A religion, if you will.

But evolution is not a religion, having no central tenets of behavior and no ceremonial observations -- unless you include the scientific method, but every branch of science utilizes that, and I don't hear any of them being touted as religions. It's also worth noting that Darwin did not create the theory of evolution, as evolution had been observed for some time before he came on the scene. Darwin proposed the mechanism (natural selection) by which evolution occurs. Natural selection currently offers the best understanding of how evolution occurs, but scientists have no dogmatic loyalty to Darwin's theory, nor to Darwin himself. Should evidence arise that natural selection could not account for, natural selection would come into question and new explanations would be examined.²

Back into the book, and the subheading of the next section that sends up the next red flag: "Is Darwin Responsible?"

Strobel describes arriving in the West Virginian town and interviewing folks about why there was such violence and turmoil over what textbooks were teaching. Evolution, of course, but they also banned other books because students were being asked to analyze them and think critically.

To Strobel's credit, he is not the one blaming Darwin for what's going on in the town; that is the argument given by one of the townfolk he interviews, who says:

"If Darwin's right, were just sophisticated monkeys. The Bible is wrong. There is no God. And without God, there's no right or wrong. We can just make up our morals as we go." [page 11]

Since this is not Strobel's argument (at this point) I won't address the glaring holes in it (at this point). In fact, Strobel articulates -- at least in part -- what was going through my mind as I read this and other quotes he puts down:

In the last part of the twentieth century, in an era when we had split the atom and put people on the moon and found fossils that prove evolution beyond all doubt, a bunch of religious zealots were tying a county into knots because they couldn't let go of religious folklore. It simply defied all reason. [page 12]

He next describes a religious rally that he and an accompanying photojournalist were nearly tossed out of until the local preacher calmed the crowd and let them stay. (The detail of using KFC buckets as collection baskets is a nice touch.) He finishes off the chapter still "in character" as an atheist, looking forward to the day that the concrete facts of evolution show those lot that their whole basis of faith is ridiculous, that miracles are impossible.

I feel the need to point out that the fact of evolution actually proves nothing of the sort. The truth of evolution does nothing to demonstrate that miracles are impossible, as they are two completely different things. It's here that Strobel tips his hand as to perhaps not being entirely truthful about his approach. Strobel protests a bit too much, characterizing himself as smug and arrogantly anti-religious -- going so far as to insult the believers specifically, rather than just their beliefs. I'm sure they exist, but the characterization of atheists as thinking "haha jesus w/e noob grr i hate everyone" constantly is not accurate to most of the atheists I know, least of all myself, and seems to be more of a common Christian caricature of what they seem to think must go through the minds of atheists, than anything like atheists actually think.

So overall, a lot of groundwork laid that Strobel is, at this point in the tale, a non-believer of religion ("just like you," is the implication), but no arguments yet in the case for a creator. I guess in a sense that made this first chapter the foreword. Presumably he will begin making the book's eponymous case in chapter two, which we'll look at next time.

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1. I can give that to him as irony, in case you're wondering.↩


2. In fact, my example of Newton is a prime one, as the established system of Newtonian physics is insufficient in certain situations, such as "at very small scales, very high speeds, or very strong gravitational fields" (from Wikipedia). This has required new models of understanding, like general relativity and quantum mechanics, and not a dogmatic adherence to the use of Newtonian equations.↩