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Archive for the ‘On the Matter of Belief in G-d’ Category

On the Matter of Belief in G-d

Posted by Henric C. Jensen on August 21, 2007


My very good friend Dale Husband commented

if you rely only on scientific methods for knowledge, without any input from any religious dogmas, then the idea of a Supreme Creator might occur to you as a hypothesis, but an untested, unfalsified, and therefore unscientific hypothesis is all that it would ever be.”

Which gave me reason to say:

“Correct. Which is why it’s both bad science and bad religion to mix them with each other. But it is equally bad science and bad religion to claim either redundant.

To me this is where Philosophy enters the scene – it is apparently possible to arrive at the hypothesis of a Prime Cause through experience, as well as it is to arrive at the hypothesis of a Non-Prime Cause through experience – but both are dependent on further elaboration of the experiential evidence from a personal stand point to have any meaning. From a philosophical point of view both are equally valid.
It is when we elevate unfalsified hypothesis’ to doctrine that we enter the realm of bad theology and bad science.”

I then had the idea that:

“One of these days I am going to give the justifications behind my personal beliefs, *lol* I seem to be running into the issue a lot these days.”

So I’ll have a go at it…:-)

I agree that there is no scientific evidence either to prove or disprove the existence of G-d, and in fact such evidence is not needed. Why is that? Because when we enter the realm of theology we also enter the realm of Belief, where there is nothing to guide the human mind but circumstantial evidence. Circumstantial evidence is defined as ‘evidence providing only a basis for inference about the fact in dispute’. Basically what it means is that there is no hard, physical – scientific – evidence for the hypothesis of G-d being a reality in the Universe, but that it is possible to understand experiential evidence in such a manner. Circumstantial evidence is a weak form of evidence, but it is nevertheless a valid form of evidence. In matters of Law and Science it needs physical evidence to back it up, but for the purpose of personal meaning it works just fine.

When the Author of Tehillim/Psalm 8 says:

“When I see Your heavens, the work of Your fingers, the moon and stars that You have established, 5. what is man that You should remember him, and the son of man that You should be mindful of him? 6. Yet You have made him slightly less than the angels, and You have crowned him with glory and majesty. 7. You give him dominion over the work of Your hands; You have placed everything beneath his feet. 8. Flocks and cattle, all of them, and also the beasts of the field; 9. the birds of the sky and the fish of the sea, he traverses the ways of the seas. 10. O L-rd, our Master, how mighty is Your name in all the earth!”

he is looking at the Universe and all the wonders it holds and from this experiential evidence he concludes that SomeOne is ultimately responsible for this abundance of wonders. That is my personal position. To me the existence of all those wonders, from the microscopic one-celled organism to the Planet Itself and the Space beyond it is inference enough to spark a Belief in G-d as the Ultimate Cause of it all.

I find it difficult to accept the idea that the Universe as it appears to me on a daily basis is the result of chemical and physical laws, without any form of Ultimate Source.

Carl Sagan wrote:

How is it that hardly any major religion has looked at science and concluded, ‘This is better than we thought! The Universe is much bigger than our prophets said, grander, more subtle, more elegant’? Instead they say, ‘No, no, no! My god is a little god, and I want him to stay that way.’

I feel that he was mistaken on one point – what the Hebrew Scriptures actually convey in terms of the Magnificence of our Universe and its Creator and what we are told it means are not the same thing. What is the basic dogma of a religion and what is what its Scriptures actually say is rather divergent matters. The seeming limits of experiences in the times when those Scriptures were presented to the world are just that SEEMING. We assume that because there is no detectable preserved Scientific understanding of the Universe among the authors of the Hebrew Bible that such Scientific understanding didn’t exist. The arrogance of such assumptions is staggering, in my opinion.

I would also like to disagree with the assertion he makes about what people of Faith say about G-d. I disagree simply because as one of those People of Faith I do not describe my G-d as little, nor do I disregard what Science says about the Universe and it’s intricate and magnificent mechanisms and laws, on the contrary I accept Science’s assertions of these matters, and in my mind it only increases the Magnificence of what I believe to be the Ultimate Source.

As I have said in other posts:

Many years ago I resolved the seeming conflict between Science and Religion by looking at what questions they answer respectively on the matter. I think perhaps I intuitively knew that the conflict lies not between the two Disciplines, but between the Disciples of both, because the answer to the conundrum of Science vs Religion I found looks as follows:

Torah/The Bible/Religion answers the Questions “Who and Why?“
Science/Evolutionary Theory answers the Questions “How, When and Where?“

in my opinion Science as such doesn’t give MEANING to human existence. It provides us with a basic idea of what we are in terms of biological, chemical and physical set-up, but it doesn’t explain the ontological aspects of human existence. It doesn’t explain why we, as a cultural species seem to be on the constant look-out for something beyond ourselves. It doesn’t answer the existential questions of human reality.

Correctly or incorrectly, Faith does explain and answer these queries to an extent that to most people seems satifactory, or at least enough to keep us looking.

Belief or non-belief in an Ultimate Source is a matter of personal preferences.

Ultimately I believe in G-d because I want to, because I need to and because I have found no reason not to. Belief in G-d as a statement is extremely personal and while the theological workings of such belief can be questioned and should be, ultimately it all boils down to very personal and very fundamental reasons, that cannot be questioned other than by the individual.

Posted in On the Matter of Belief in G-d | Tagged: , , , , , , , , , , | 1 Comment »

On the Matter of Belief in G-d

Posted by Henric C. Jensen on August 21, 2007


My very good friend Dale Husband commented on “The G-d Delusion Part 1” on my other Blog:

if you rely only on scientific methods for knowledge, without any input from any religious dogmas, then the idea of a Supreme Creator might occur to you as a hypothesis, but an untested, unfalsified, and therefore unscientific hypothesis is all that it would ever be.”

Which gave me reason to say:

“Correct. Which is why it’s both bad science and bad religion to mix them with each other. But it is equally bad science and bad religion to claim either redundant.

To me this is where Philosophy enters the scene – it is apparently possible to arrive at the hypothesis of a Prime Cause through experience, as well as it is to arrive at the hypothesis of a Non-Prime Cause through experience – but both are dependent on further elaboration of the experiential evidence from a personal stand point to have any meaning. From a philosophical point of view both are equally valid.
It is when we elevate unfalsified hypothesis’ to doctrine that we enter the realm of bad theology and bad science.”

I then had the idea that:

“One of these days I am going to give the justifications behind my personal beliefs, *lol* I seem to be running into the issue a lot these days.”

So I’ll have a go at it…:-)

I agree that there is no scientific evidence either to prove or disprove the existence of G-d, and in fact such evidence is not needed. Why is that? Because when we enter the realm of theology we also enter the realm of Belief, where there is nothing to guide the human mind but circumstantial evidence. Circumstantial evidence is defined as ‘evidence providing only a basis for inference about the fact in dispute’. Basically what it means is that there is no hard, physical – scientific – evidence for the hypothesis of G-d being a reality in the Universe, but that it is possible to understand experiential evidence in such a manner. Circumstantial evidence is a weak form of evidence, but it is nevertheless a valid form of evidence. In matters of Law and Science it needs physical evidence to back it up, but for the purpose of personal meaning it works just fine.

When the Author of Tehillim/Psalm 8 says:

“When I see Your heavens, the work of Your fingers, the moon and stars that You have established, 5. what is man that You should remember him, and the son of man that You should be mindful of him? 6. Yet You have made him slightly less than the angels, and You have crowned him with glory and majesty. 7. You give him dominion over the work of Your hands; You have placed everything beneath his feet. 8. Flocks and cattle, all of them, and also the beasts of the field; 9. the birds of the sky and the fish of the sea, he traverses the ways of the seas. 10. O L-rd, our Master, how mighty is Your name in all the earth!”

he is looking at the Universe and all the wonders it holds and from this experiential evidence he concludes that SomeOne is ultimately responsible for this abundance of wonders. That is my personal position. To me the existence of all those wonders, from the microscopic one-celled organism to the Planet Itself and the Space beyond it is inference enough to spark a Belief in G-d as the Ultimate Cause of it all.

I find it difficult to accept the idea that the Universe as it appears to me on a daily basis is the result of chemical and physical laws, without any form of Ultimate Source.

Carl Sagan wrote:

How is it that hardly any major religion has looked at science and concluded, ‘This is better than we thought! The Universe is much bigger than our prophets said, grander, more subtle, more elegant’? Instead they say, ‘No, no, no! My god is a little god, and I want him to stay that way.’

I feel that he was mistaken on one point – what the Hebrew Scriptures actually convey in terms of the Magnificence of our Universe and its Creator and what we are told it means are not the same thing. What is the basic dogma of a religion and what is what its Scriptures actually say is rather divergent matters. The seeming limits of experiences in the times when those Scriptures were presented to the world are just that SEEMING. We assume that because there is no detectable preserved Scientific understanding of the Universe among the authors of the Hebrew Bible that such Scientific understanding didn’t exist. The arrogance of such assumptions is staggering, in my opinion.

I would also like to disagree with the assertion he makes about what people of Faith say about G-d. I disagree simply because as one of those People of Faith I do not describe my G-d as little, nor do I disregard what Science says about the Universe and it’s intricate and magnificent mechanisms and laws, on the contrary I accept Science’s assertions of these matters, and in my mind it only increases the Magnificence of what I believe to be the Ultimate Source.

As I have said in other posts:

Many years ago I resolved the seeming conflict between Science and Religion by looking at what questions they answer respectively on the matter. I think perhaps I intuitively knew that the conflict lies not between the two Disciplines, but between the Disciples of both, because the answer to the conundrum of Science vs Religion I found looks as follows:

Torah/The Bible/Religion answers the Questions “Who and Why?“
Science/Evolutionary Theory answers the Questions “How, When and Where?“

in my opinion Science as such doesn’t give MEANING to human existence. It provides us with a basic idea of what we are in terms of biological, chemical and physical set-up, but it doesn’t explain the ontological aspects of human existence. It doesn’t explain why we, as a cultural species seem to be on the constant look-out for something beyond ourselves. It doesn’t answer the existential questions of human reality.

Correctly or incorrectly, Faith does explain and answer these queries to an extent that to most people seems satifactory, or at least enough to keep us looking.

Belief or non-belief in an Ultimate Source is a matter of personal preferences.

Ultimately I believe in G-d because I want to, because I need to and because I have found no reason not to. Belief in G-d as a statement is extremely personal and while the theological workings of such belief can be questioned and should be, ultimately it all boils down to very personal and very fundamental reasons, that cannot be questioned other than by the individual.

Posted in Belief, Belief in G-d, Carl Sagan, Circumstantial evidence, G-d, Non-Prime Cause, On the Matter of Belief in G-d, Religion, Science, Torah | 7 Comments »

The G-d Delusion Part 1

Posted by Henric C. Jensen on August 20, 2007


The First Chapter of The God Delusion:

Also available here at NYTimes.com

“The boy lay prone in the grass, his chin resting on his hands. He suddenly found himself overwhelmed by a heightened awareness of the tangled stems and roots, a forest in microcosm, a transfigured world of ants and beetles and even – though he wouldn’t have known the details at the time – of soil bacteria by the billions, silently and invisibly shoring up the economy of the micro-world. Suddenly the micro-forest of the turf seemed to swell and become one with the universe, and with the rapt mind of the boy contemplating it. He interpreted the experience in religious terms and it led him eventually to the priesthood. He was ordained an Anglican priest and became a chaplain at my school, a teacher of whom I was fond. It is thanks to decent liberal clergymen like him that nobody could ever claim that I had religion forced down my throat.

In another time and place, that boy could have been me under the stars, dazzled by Orion, Cassiopeia and Ursa Major, tearful with the unheard music of the Milky Way, heady with the night scents of frangipani and trumpet flowers in an African garden. Why the same emotion should have led my chaplain in one direction and me in the other is not an easy question to answer. A quasi-mystical response to nature and the universe is common among scientists and rationalists. It has no connection with supernatural belief. In his boyhood at least, my chaplain was presumably not aware (nor was I) of the closing lines of The Origin of Species – the famous ‘entangled bank’ passage, ‘with birds singing on the bushes, with various insects flitting about, and with worms crawling through the damp earth’. Had he been, he would certainly have identified with it and, instead of the priesthood, might have been led to Darwin’s view that all was ‘produced by laws acting around us’:

Thus, from the war of nature, from famine and death, the most exalted object which we are capable of conceiving, namely, the production of the higher animals, directly follows. There is grandeur in this view of life, with its several powers, having been originally breathed into a few forms or into one; and that, whilst this planet has gone cycling on according to the fixed law of gravity, from so simple a beginning endless forms most beautiful and most wonderful have been, and are being, evolved.

Carl Sagan, in Pale Blue Dot, wrote:

How is it that hardly any major religion has looked at science and concluded, ‘This is better than we thought! The Universe is much bigger than our prophets said, grander, more subtle, more elegant’? Instead they say, ‘No, no, no! My god is a little god, and I want him to stay that way.’ A religion, old or new, that stressed the magnificence of the Universe as revealed by modern science might be able to draw forth reserves of reverence and awe hardly tapped by the conventional faiths.”

Dawkins draws some weird conclusions about Einstein and his faith later on in the Chapter – I will get to those as I go. Initially (in the quoted section above) he makes the same mistake that many other Religionists do – he assumes that if the experience is similar, the out-come must necessarily be the same. That is actually a logical fallacy, common, but one would expect a scientist like Dawkins not to make it.

He equates “similar” with “same”, when he relates the stories of the two boys and questions why the Anglican Priest didn’t become an Atheist Scientist, like himself.

Similar= Related in appearance or nature; alike though not identical.

Same= Identical with what is about to be or has just been mentioned.

From Dictionary.com

No two people experience their surroundings identically. That is simply not possible. But the same Aurora Borealis can very well evoke completely contradictory responses. To argue that similar experiences by necessity should lead to the same response in two different people only shows the Dawkins in his quest for proof that he is right, rather than a scientific exploration of the evidence – which at best would lead him down an agnostic path, is very much employing presuppositions about the nature of empirical data arrived through non-scientific means. Or in short – Dawkins assumes that the interpretation of the experience of the Anglican Priest, which lead him to belief in G-d is wrong, simply because it lead to something Dawkins cannot accept.

Dawkins prejudice against religion, and thus, I guess, his need to disprove it becomes very visible in the first paragraphs: “It is thanks to decent liberal clergymen like him that nobody could ever claim that I had religion forced down my throat.”

That smacks of dishonesty, and makes me wonder if Dawkins isn’t in all actuality re-acting to exactly the kind of force-feeding that he claims he was not exposed to. He equates religion with force – despite the fact that he also claims that the Anglican Priest he starts his first chapter with has not represented any such force.

Employing Giants like Carl Sagan and Albert Einstein (I’ll get to him later 🙂 ), and twist them to fit his own agenda, is not only dishonest – it’s immoral.

Carl Sagan’s ideas is very clearly reflected in Psalm 8:4-10:

“When I see Your heavens, the work of Your fingers, the moon and stars that You have established, 5. what is man that You should remember him, and the son of man that You should be mindful of him? 6. Yet You have made him slightly less than the angels, and You have crowned him with glory and majesty. 7. You give him dominion over the work of Your hands; You have placed everything beneath his feet. 8. Flocks and cattle, all of them, and also the beasts of the field; 9. the birds of the sky and the fish of the sea, he traverses the ways of the seas. 10. O Lord, our Master, how mighty is Your name in all the earth!”

It seems to me that the author of Psalm 8, Carl Sagan, the Anglican Priest and Richard Dawkins are all describing similar experiences!

I suppose that the portion of Carl Sagan’s work “The Blue Dot” that I linked to above, didn’t fit Dawkins ideas – but the portion that he quotes in his book, certainly doesn’t reflect the entirety of Carl Sagan’s Scope. It is also worth to note that two Giants Richard Dawkins choose to quote are both Jewish, and had a Jewish up-bringing. This does put their statements about G-d and the Universe in a slightly other light.

Judaism has the existence of G-d, or a Prime Cause, as an axiom. This is never questioned in Judaism – not in modern Judaism, and definitely in the Judaism brought to Carl Sagan. Carl Sagan lived an died a skeptic, an agnostic and a freethinker, but nowhere does he deny the existence of G-d. The manner of thinking, unique to Judaism and thus to its adherents is exactly the attitude of questioning and analyzing everything from a point of view of finding the truth of things and align those thoughts along lines of logic. It is very unlikely that someone Jewish would look at the Universe and come to the conclusion that there is nothing out there – it would be intellectually dishonest and a logical fallacy in and of itself, something Carl Sagan wouldn’t be guilty of, I am sure.

The thinking Dawkins ascribes to Carl Sagan (and later Albert Einstein) comes from an ignorance of the inner workings of intellectual Judaism and the manner in which Jews of Sagan’s and Einstein’s generations were trained from an early age to deal with intellectual problems, it is further driven by his need to prove the truth of Atheism.

Dawkins is a Religious Atheist – a Fundamentalist Atheist – which means he will be making the same logical mistakes Fundamentalists, whatever their Creed (and don’t be fooled – Atheism is a Creed to Dawkins) make and he is Preaching his Creed as well as ever any Evangelical Fundamentalist.

It was put very nicely in one of the Big Morning Papers here in Sweden on Saturday: “G-d doesn’t exist and Dawkins is His Prophet.”

It doesn’t mean that his message shouldn’t be taken seriously, or that Atheism as such is bad, but one need to realize that this is a man with an ego larger than his logic. He even has a page he calls “Converts Corner” with testimonial letters from readers who have converted to Atheism as a result of reading his books. In the end he is the one who comes across as delusional – not because he denies the veracity of Religion, but because he doesn’t draw the LOGICAL conclusions from the scientific evidence he is supposed be so well acquainted with. It shouldn’t land him in Fundamentalist Atheism, it should by all logic land him in Agnosticism.

I will come back and deal with the rest of the first chapter of Richard Dawkins’ book.

Posted in On the Matter of Belief in G-d, The God Delusion | Tagged: , , , , , , , , , | 9 Comments »

Science vs Religion or Scientists vs Religionists?

Posted by Henric C. Jensen on August 12, 2007


…Dawkins replies “What expertise can theologians bring to deep cosmological questions that scientists cannot?”

“Neo-Darwinism, with its random mutations and lack of any goal, “cannot be reconciled” with the theological teachings of the Torah.

“…this “need” among theologians and scientists to “reconcile” evolution with theology, or in some cases prove that they are the very opposition of each other, raises another question: Why this almost obssessive urge from either side, position in this?”

The quotes in Green and Red above represent an Atheistic and a Theistic approach to the issue of Science and Religion on the Topic of the Origins of Life, the Universe and Everything.

The quote in blue is me looking at the brawl from the out-side.

Many years ago I resolved the seeming conflict between Science and Religion by looking at what questions they answer respectively on the matter. I think perhaps I intuitively knew that the conflict lies not between the two Disciplines, but between the Disciples of both, because the answer to the conundrum of Science vs Religion I found looks as follows:

Torah/The Bible/Religion answers the Questions Who and Why?

Science/Evolutionary Theory answers the Questions How, When and Where?

Put like this there is no conflict, because in this “model” both Science and Religion are doing what they are designed to do. If we let them do that all is well. Because Torah doesn’t say one word about exactly how G-d did it – except alluding to ideas Science has already established (such as man being made from clay, which can very well be the “primordial soup” Science says all life came from) and Science doesn’t say one word about Who did it, though the very study of the mechanism of Evolution can lead individuals to the conclusion that some Prime Cause is behind it all. However neither Science nor Religion/Torah needs the other for verification or validation.

The problems start when we try to mix them, like Intelligent Design is doing or make them, two inanimate disciplines, responsible for what is really the doing of their animate proponents.

How ridiculous does that look? Two puppets on strings being forced to whack away at each other by Puppet Masters, not seen by the Audience, yelling at the top of their lungs:

– “Your puppet is beating my puppet!” Whack, whack!

– “No, your puppet is beating my puppet!” Whack, Whack!

– “Look what your evil g-dless puppet did, it broke the arm of my puppet!” Whack, slap!

– “Grrrr, that does it! Your brainwashed, fundamentalist puppet is going to Die!” Slap, whack!

Intelligent Design/Creationism doesn’t work, not primarily because it’s not scientifically sound, but because it attempts to create a synthesis of two ideas, substances that are not designed to be mixed, using tools that are alien to one of the substances, Science.

ID/Creationism presupposes a Prime Cause – that is after all why it exists, there would be no need for ID if that was not its prime purpose – but since a Prime Cause cannot be proved or disproved ID/Creationism violates the first premise of any scientific statement – verifiable evidence.

Science cannot answer ontological or theological problems, and Religion cannot answer scientific problems – both can lead towards the understanding of the other, and they do so frequently, but they cannot take over each others’ role in human life and be expected to lead anything anywhere. They work best side by.

Other Sites that discuss this issue:

In the Name of Towelie!

Posted in Evolution Theory, On the Matter of Belief in G-d, Science vs Religion | Tagged: , , , , , , , , , , , , , , , , , | 1 Comment »

“Is Darwin Kosher?”

Posted by Henric C. Jensen on August 12, 2007


“Is Darwin Kosher?” Discovery Institute Hosts Orthodox Jew who says “No!”

“According to Rosenblum, Neo-Darwinism, with its random mutations and lack of any goal, “cannot be reconciled” with the theological teachings of the Torah.

Would you expect a tree to have a goal? Or a salmon to be aware that it’s life is going to end at the very place it was spawned? Of course not! Just as little as I would expect my printer to be aware of the words it prints when printing the weekly parasha for me – does this lack of awareness disqualify the printer for its job? Does it make my understanding of how the printer works less valid? No. Why? Because the printer does the job it was designed to do.

In a way Science is like my printer – it can only do what it is designed for, and Science is not designed to answer theological questions or even cast light on those matters. The question that this “need” among theologians and scientists to “reconcile” evolution with theology, or in some cases prove that they are the very opposition of each other, raises another question: Why this almost obssessive urge from either side, position in this?

One very big reason is tradition – Science has traditionally been maltreated by the Church, and has therefore naturally adopted a skeptic and cautious attitude towards the Church.

Traditionally the Church has been obsessed with proving the truth of its claims and doctrines, one of them the existence of G-d, and since The Evolution Theory doesn’t require the existence of G-d to be accurate or even mentions G-d, it has been at odds with the Church from get go.

What does this have to do with Judaism? Well, in the view of many Evolution theorists Genesis is Genesis, regardless of who is reading it. But the truth is that Judaism has never bothered with such matters as proving the existence of G-d – that has ALWAYS been an axiom in Judaism – nor is Judaism really interested in the literal veracity of Written Torah, since Oral Torah is the basic Guiding light in Judaism. The Sages have always been reading Torah from a more or less loose point, through allusions, anagrams, allegories and general midrashing. Science, and a logical process has always been part of Jewish education, even back when our ancestors were mere farmers and hunters. So for Judaism the question of Science vs Religion is irrelevant.

Rosenblum was adamant that Orthodox Judaism in its reading of the Bible is not driven by a simple literal approach, but he maintained that Neo-Darwinian evolution stretches the theological truths of the Torah beyond their intended meaning.

Now, this is an interesting statement. Again this claim that “theological truths” have any bearing on Evolution or the other way around. Besides, anyone who has been just half awake for the last 10 years knows that it is actually the theologians that are trying to stretch Evolutionary Theory in a manner that was never intended.

Rosenblum clearly grasped the scientific issues. His article last year in the Jewish Observer challenged Darwin on the grounds of a lack of transitional fossils and the inability of natural selection to produce complex systems.

“Rosenblum grasps the scientific issues” to a degree where he is able to establish something that is not true – how brilliant! Sorry, I just couldn’t let that one be. “…on the grounds of a lack of transitional fossils”. On the matter of transitional fossils – perhaps the good Rosenblum need to read that?

Instead, Rosenblum, who himself is a graduate of Yale Law School and the University of Chicago, gave a lucid explanation of how Neo-Darwinism survives:

First step: Exclude all non-natural causes as a priori inadmissible. Second step: If Darwinian Evolution were true, it would explain observed taxonomic similarities between different living things. Third step: Since no alternative explanation exists to explain those phenomena, Darwinism must be true. … Fourth step: Since Darwinism is true, all explanations based on non-natural causes are vanquished. Note how that which was a priori excluded at the outset is now deemed to have been somehow disproved. (Jonathan Rosenblum, “The Myth of Scientific Objectivity,” Jewish Observer (May, 2006).)

That last quote is a nice and pretty little logical fallacy:

First statement is false in and of itself, since Evolution Theory does not have any claims whatsoever about non-natural causes – it’s purely agnostic in that realm, and on top of that it is irrelevant to the three following statements – it has no connection to the other parts of the chain. And since his fourth statement is dependent on the first for validity, that falls away too.

Now, how about Statements 2 and 3? Well, the problem is that Evolutionary Theory does explain the taxonomic similarities between different living things, and since Rosenblum stated “If so – then so…” he has disqualified his own reasoning and ends up with no need for alternative explanations, since only his second statement needs verification, and that fails. Simple logic.

The appearance of the idea of “non-natural causes” in this discussion is purely theological and is given power only because theologians have mistaken the aim of Science for the personal opinions of the scientists on theological matters. Rosenblum is no different.

Posted in Evolution Theory, On the Matter of Belief in G-d, Scientists vs Religionists | Tagged: , , , , , , , , , , , , , , , , , , | 5 Comments »

 
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