Month: February 2022

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Inerrancy and Science Part 3: Human Finitude of Scientific Paradigms

However, Becker and others ultimately assert that if science says that Scripture is wrong, Scripture must simply bow to the superior wisdom of science and modify its claims. In this vein Becker tells us that we can no longer believe that death is the result of sin (Romans 5), since the theory of biological evolution presupposes that death is simply another cog in the cosmic machine of life.

Such a perspective is problematic for several reasons. First, it presupposes that raw scientific data simply reveal the inner structures of reality to rational and autonomous human beings in an absolutely transparent manner. Nevertheless, although humans have access to the data of reality, their finitude means that such data are always incomplete. Moreover, such data are always interpreted within a scientific paradigm, or interpretive lens, that organizes the information. Since these lenses are always provisional and not infrequently wrong, humans cannot claim any scientific judgment is infallible.1

Hence, if a scientific theory or piece of historical or scientific datum seems to contradict Scripture, there is no particular reason to think Scripture is wrong. Many scientific theories have turned out to be wrong. These incorrect theories and discredited paradigms include many that contradicted Scripture. In these cases the error was in the minds of the interpreters and not in Scripture itself. If we follow Becker’s suggestion, we would operate under the assumption that the Word of God is fallible but human reason is not. In light of history, this position is untenable.

Indeed, if Christians of the past had followed Becker and his seeming faith in the near-infallibility of science, they would have been proven wrong in the long term on numerous occasions.2 One wonders how Becker would answer such a challenge. Should Thomas Aquinas have simply rejected creation ex nihilo because Aristotle and the Arabic philosophers posited the eternity of the universe?3

Aquinas not amused when natural philosophers deny creation ex nihilo.

What about scientific racism and eugenics? Should early twentieth-century Christians simply have rejected the scriptural teaching of a common origin of humanity and accepted what was then considered to be a highly scientific theory of polygenesis and racial gradations?4 To this latter point Becker would likely say that scientific racism and eugenics were simply junk science, whereas macroevolution and other newer scientific theories are not. Nonetheless, just as contemporary macroevolution is taught at all major universities and forms the basis of many governmental policies, so too were once scientific racism and eugenics. Also, in the light of the paradigmatic anomalies of irreducible complexity, gene entropy, and the lack of transitional species in the fossil record, macroevolution has more problems as a theory regarding the origins of life than Becker allows.5

To be continued…..

Part 1 available here; Part 2 available here; Part 4 available here; and Part 5 available here

[1] See Thomas Kuhn, The Structure of Scientific Revolutions (Chicago: University of Chicago Press, 1996).

[2] See similar arguments in Angus J. L. Menuge, “The Cultural and Aesthetic Impact of Lutheranism,” in Where Christ Is Present: A Theology for All Seasons on the 500th Anniversary of the Reformation, ed. John Warwick Montgomery and Gene Edward Veith (Corona, CA: 1517 Legacy, 2015), 220–29.

[3] J. B. M. Wissink, ed., The Eternity of the World in the Thought of Thomas Aquinas and His Contemporaries (Leiden: Brill, 1990).

[4] See Edwin Black, War against the Weak: Eugenics and America’s Campaign to Create a Master Race (Washington, DC: Dialogue Press, 2012); Richard Weikart, From Darwin to Hitler: Evolutionary Ethics, Eugenics and Racism in Germany (New York: Palgrave Macmillan, 2004).

[5] See Michael Behe, Darwin’s Black Box: The Biochemical Challenge to Evolution (New York: Free Press, 1996); David Berlinski, The Devil’s Delusion: Atheism and Its Scientific Pretensions (New York: Basic Books, 2009); and Philip E. Johnson, Darwin on Trial (Downers Grove, IL: InterVarsity Press, 2010).

Adapted from Jack D. Kilcrease, Holy Scripture, Confessional Lutheran Dogmatics, Gifford A. Grobien, ed. (Fort Wayne, IN: The Luther Academy, 2020), 114-115.

Image from Mary Fairchild, “Biography of Thomas Aquinas, Doctor of the Angels,” Learn Religion, September 22, 2019, https://www.learnreligions.com/thomas-aquinas-4769163.

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Inerrancy and Science Part 2: What if Scripture and Science Seemingly Disagree?

Theology and science are not hermetically sealed off from one another. Theologians should strive to find agreement between contemporary science and the teachings of Scripture. All truth is one (since it comes from God!), and one should expect that when humans investigate nature and other fields of inquiry with right reason, there should ultimately be no conflict with Scripture. We should also note that, contrary to Matthew Becker’s misrepresentations, Francis Pieper actually shared this sentiment. In the passage in Christian Dogmatics in which he rejects heliocentrism, Pieper also expresses hope that Albert Einstein’s theory of relativity would in fact vindicate geocentricism.1 It did not, of course, but Pieper was not the anti-intellectual, anti-scientific Fundamentalist Becker portrays.

Obviously, although human beings are finite and have damaged noetic capacities due to sin, we are still competent to gain some knowledge of the created world. Still, as the Reformed theologian Keith Mathison observes, our finitude and fallenness make us capable of making mistakes in our interpretations of both scientific data and the Bible.2 Consequently, just as when Scripture properly understood can expose the errors of science, scientific truth when pitted against a particular interpretation of Scripture may prompt the interpreter to rethink his reading of the text. Perhaps a particular traditional interpretation and not the genuine teaching of Scripture itself may be the barrier to seeing agreement between certain historical or scientific facts and the text. But if there is no way to reconcile certain scientific claims with the text understood on the basis of the literal sense and the analogy of faith, then Scripture must rule supreme. Damaged and finite human reason cannot place a priori limitations on what the Word of God can and cannot say.

In a later section on science and theology Becker protests against this perspective. He asserts that, generally speaking, our knowledge of scientific facts must almost always be correct. If it were not, then God would be attempting to fool us by giving us access to faulty data through our minds and senses.3 One could of course equally point out that if one accepted the premise, based on science, that Scripture was errant, God would also be guilty of deceiving His people by giving them a record of His revelation which mixed together error and truth without any means of separating them. At another point, Becker states that he would like to see mutuality, cooperation, and dialogue between theology and science.4 However, he ultimately asserts that if science says that Scripture is wrong, Scripture must simply bow to the superior wisdom of science and modify its claims. In this vein Becker tells us that we can no longer believe that death is the result of sin (Romans 5), since the theory of biological evolution presupposes that death is simply another cog in the cosmic machine of life.

Such a perspective is problematic for several reasons. 

To be continued…..

Part 1 available here; Part 3 available here; Part 4 available here; and Part 5 available here

[1] Francis Pieper, Christian Dogmatics, 3 vols. (St. Louis: Concordia Publishing House, 1951), 1:473–74.

[2] Keith Mathison, A Reformed Approach to Science and Scripture (Sanford, FL: Ligonier Ministries, 2013).

[3] Matthew Becker, Fundamental Theology: A Protestant Perspective (New York: T & T Clark, 2014), 440.

[4] Becker, Fundamental Theology, 446–47.

Adapted from Jack D. Kilcrease, Holy Scripture, Confessional Lutheran Dogmatics, Gifford A. Grobien, ed. (Fort Wayne, IN: The Luther Academy, 2020), 113-114.

Image from “Multimedia / Science And The Bible,” The Faraday Institute for Science and Religion, https://www.faraday.cam.ac.uk/resources/multimedia-category/science-and-the-bible/.

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Inerrancy and Science Part 1: Turns of Phrase and Poetic Expressions

Some theologians, such as Matthew Becker, argue against the doctrine of inerrancy by complaining that the doctrine has been used to promote what they consider to be anti-scientific views. For example, Becker derides Francis Pieper’s rather eccentric position (at least by the standards of the early twentieth century) that scriptural inerrancy entails the rejection of heliocentrism.1 According to Becker, on the one hand Pieper is indeed correct that the Bible teaches geocentricism, while on the other he should be faulted for not seeing that this teaching flatly contradicts scientific facts and therefore this disproves the inerrancy of the Bible. Ultimately for Becker, one should simply accept that the Bible is in error with regard to many scientific things. One notable example of Scripture’s “errors” would be its references to the “pillars of the earth” (1 Sm 2:8; Jb 9:6).

In response to this, let us first note that Pieper’s position was a rather eccentric one even for the theologians of scholastic orthodoxy. As we saw earlier, the Lutheran scholastics accepted a notion of inerrancy compatible with the idea that Scripture often described things as they appear (“the sun is setting”) rather than in literal scientific descriptions of the world.2 This understanding does not undermine inerrancy or the scientific accuracy of scriptural statements any more than contemporary people lie when speaking in the same manner (“the sun is setting”). They are not speaking a falsehood but using a turn of phrase.3

Beyond using turns of phrase, the Bible also uses many poetic expressions. One can view references to the “pillars of the earth” as poetic in the same way that the “setting of the sun” is merely a turn of phrase. Much as contemporary poets do not base their language of nature on quantifiable scientific descriptions of the universe, neither did the biblical poets, notably in the Psalms or Job. Indeed, as Peter Leithart has pointed out, language like “pillars of the earth” has the very specific theological/poetic function of describing creation in non-literal terms as a cosmic temple.4 Ultimately, trying to take poetic descriptions of nature by the biblical authors as scientific propositions of that era is a highly questionable procedure.

To be continued….

Part 2 available here; Part 3 available here; Part 4 available here; and Part 5 available here

[1] Matthew Becker, Fundamental Theology: A Protestant Perspective (New York: T & T Clark, 2014), 268–69.

[2] Robert Preus, The Theology of Post–Reformation Lutheranism, 2 vols. (St. Louis: Concordia Publishing House, 1970–1972), 1:355.

[3] Adolf Hoenecke, Evangelical Lutheran Dogmatics, trans. Joel Fredrich et al., 4 vols. (Milwaukee: Northwestern Publishing House, 1999–2009), 1:438.

[4] Peter Leithart, A House for My Name: A Survey of the Old Testament (Moscow, ID: Canon Press, 2000), 43–45.

Adapted from Jack D. Kilcrease, Holy Scripture, Confessional Lutheran Dogmatics, Gifford A. Grobien, ed. (Fort Wayne, IN: The Luther Academy, 2020), 112-113.

Image from “Heliocentrism,” https://www.meteorologiaenred.com/en/heliocentrism.html.

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The Historicity of Faith vs. Enthusiasm

Although Christians accept Christ, the resurrection, and the authority of the Scripture not on the basis of historical evidence, there is a significant amount of empirical evidence that validates these realities.47 Because Christ and His lordship have authorized the Scriptures and because this authorization is vindicated along with His lordship in the resurrection, it logically follows that there is a secondary empirical basis for arguing in favor of the supreme authority of Scripture.48

In the light of this witness of history, Nicolaus Hunnius correctly observed that when compared to other scriptures or bodies of religious teaching that claim an analogous authority, the Bible validates itself by its reliability.49 Although Hunnius lived in the early seventeenth century and lacked access to the fruits of modern historical research, he was able to cite correctly the fulfillment of Scripture’s prophecies as a means by which the triune God reveals Himself to be faithful in concrete and objective history. As we have seen, the resurrection is an especially powerful demonstration of this principle. So the Christian faith is grounded in historically accessible events to which faith gains access by way of the Spirit’s work in objective means of grace. The believer is drawn out of his natural Enthusiasm into a concrete, historical reality extra nos. Since the salvation Christians believe in is historical and objective, the possibility of any return to Enthusiasm and its corollary, self-justification, is cut off to them.

[47] See Gerald O’Collins, Believing in the Resurrection: The Meaning and Promise of the Risen Jesus (New York: Paulist Press, 2012), 126; Gary R. Habermas and Michael Licona, The Case for the Resurrection of Jesus (Grand Rapids: Kregel Publishers, 2004), 72–75, 169, 289; Michael Licona, The Resurrection of Jesus: A New Historiographical Approach (Downers Grove,IL: InterVarsity Press, 2010), 349–55; John Warwick Montgomery, Tracatus Logico-Theologicus (Eugene, OR: Wipf & Stock, 2013), 135–50.

[48] See similar argument in John Warwick Montgomery, Where Is History Going? Essays in Support of the Historical Truth of the Christian Revelation (Grand Rapids: Zondervan, 1969),179.

[49] Nicolaus Hunnius, Epitome Credendorum, trans. Paul Gottheil (Nuremburg: U. E. Sebald, 1847), 3–15.

From Jack D. Kilcrease, Holy Scripture, Confessional Lutheran Dogmatics, Gifford A. Grobien, ed. (Fort Wayne, IN: The Luther Academy, 2020), 100-101.

Image from Emanuel Paparella, “What do Scholars say about Jesus’ Resurrection: is it just a Myth?,” Modern Diplomacy, June 6, 2016, https://moderndiplomacy.eu/2016/06/06/what-do-scholars-say-about-jesus-resurrection-is-it-just-a-myth/.

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Words are Sacraments and Sacraments are a Kind of Word

In other words, for Luther, the Eucharist (and by implication Baptism as well), confirms for the individual what the word universally proclaims. The word of the gospel is addressed to everyone in the congregation, and therefore it is possible to worry that this promise may not apply to you as an individual, or you have not genuinely received it by faith. Nevertheless, the Lord’s Supper contains within it the same promise and presence of the risen Jesus as the sermon. For Luther, words are sacraments and sacraments are a kind of word. The difference between the sermon and the sacrament is that the latter is applied to the individual who directly receives it. When reflective faith invariably worries about whether or not one has individually received Jesus and his promise of forgiveness, the believer may rely on the sacraments to give them assurance. There can be here no doubt that you have personally received the promise in the form of the sacrament since it was you as an individual who heard the promise and consumed the elements. By receiving the Eucharistic elements, the promise and presence of Jesus are given to you as an in tangible and physical way that draws you out of your subjectivity and enthusiasm (Did I truly believe? Did I truly receive the promise?) to the objectivity of the gospel.

The Word Present For You in the Lord’s Supper

From the draft manuscript for Jack D. Kilcrease, Justification by Word: Restoring Sola Fide (Lexham Press, 2022), 303-304.

Image from “Icon-of-Christ-the-Holy-Communion,” Catholic Stewardship Consultants, August 2, 2018, https://www.catholicsteward.com/2018/08/02/stewardship-bulletin-reflection-august-19-2018/icon-of-christ-the-holy-communion/.