Posted on 02/02/2005 6:19:41 PM PST by curiosity
The great hall of the Hynes Convention Center in Boston looks nothing like a church. And yet I sat there, smiling amid an audience of scientists, shaking my head and laughing to myself as I remembered another talk, given long ago, inside a church to an audience of children.
Without warning, I had experienced one of those moments in the present that connects with the scattered recollections of our past. Psychologists tell us that things happen all the time. Five thousand days of childhood are filed, not in chronological order, but as bits and pieces linked by words, or sounds, or even smells that cause us to retrieve them for no apparent reason when something "refreshes" our memory. And just like that, a few words in a symposium on developmental biology had brought me back to the day before my first communion. I was eight years old, sitting with the boys on the right side of our little church (the girls sat on the left), and our pastor was speaking.
Putting the finishing touches on a year of preparation for the sacrament, Father Murphy sought to impress us with the reality of God's power in the world. He pointed to the altar railing, its polished marble gleaming in sunlight, and firmly assured us that God himself had fashioned it. "Yeah, right," whispered the kid next to me. Worried that there might be the son or daughter of a stonecutter in the crowd, the good Father retreated a bit. "Now, he didn't carve the railing or bring it here or cement it in place. . . but God himself made the marble, long ago, and left it for someone to find and make into part of our church."
I don't know if our pastor sensed that his description of God as craftsman was meeting a certain tide of skepticism, but no matter. He had another trick up his sleeve, a can't-miss, sure-thing argument that, no doubt, had never failed him. He walked over to the altar and picked a flower from the vase.
"Look at the beauty of a flower," he began. "The Bible tells us that even Solomon in all his glory was never arrayed as one of these. And do you know what? Not a single person in the world can tell us what makes a flower bloom. All those scientists in their laboratories, the ones who can split the atom and build jet planes and televisions, well, not one of them can tell you how a plant makes flowers." And why should they be able to? "Flowers, just like you, are the work of God."
I was impressed. No one argued, no one wisecracked. We filed out of the church like good little boys and girls, ready for our first communion the next day. And I never thought of it again, until this symposium on developmental biology. Sandwiched between two speakers working on more fashionable topics in animal development was Elliot M. Meyerowitz, a plant scientist at Caltech. A few of my colleagues, uninterested in research dealing with plants, got up to stretch their legs before the final talk, but I sat there with an ear-to-ear grin on my face. I jotted notes furiously; I sketched the diagrams he projected on the screen and wrote additional speculations of my own in the margins. Meyerowitz, you see, had explained how plants make flowers.
The four principal parts of a flower - sepals, petals, stamens, and pistils - are actually modified leaves. This is one of the reasons why plants can produce reproductive cells just about anywhere, while animals are limited to a very specific set of reproductive organs. Your little finger isn't going to start shedding reproductive cells anytime soon. But in springtime, the tip of any branch on an apple tree may very well blossom and begin scattering pollen. Plants can produce new flowers anywhere they can grow new leaves. Somehow, however, the plant must find a way to "tell" an ordinary cluster of leaves that they should develop into floral parts. That's where Meyerowitz's lab took over.
Several years of patient genetic study had isolated a set of mutants that could only form two or three of the four parts. By crossing the various mutants, his team was able to identify four genes that had to be turned on or off in a specific pattern to produce a normal flower. Each of these genes, in turn, sets off a series of signals that "tell" the cells of a brand new bud to develop as sepals or petals rather than ordinary leaves. The details are remarkable, and the interactions between the genes are fascinating. To me, sitting in the crowd thirty-seven years after my first communion, the scientific details were just the icing on the cake. The real message was "Father Murphy, you were wrong." God doesn't make a flower. The floral induction genes do.
Our pastor's error, common and widely repeated, was to seek God in what science has not yet explained. His assumption was that God is best found in territory unknown, in the corners of darkness that have not yet seen the light of understanding. These, as it turns out, are exactly the wrong places to look.
By pointing to the process of making a flower as proof of the reality of God, Father Murphy was embracing the idea that God finds it necessary to cripple nature. In his view, the blooming of a daffodil requires not a self-sufficient material universe, but direct intervention by God. We can find God, therefore, in the things around us that lack material, scientific explanations. In nature, elusive and unexplored, we will find the Creator at work.
The creationist opponents of evolution make similar arguments. They claim that the existence of life, the appearance of new species, and, most especially, the origins of mankind have not and cannot be explained by evolution or any other natural process. By denying the self-sufficiency of nature, they look for God (or at least a "designer") in the deficiencies of science. The trouble is that science, given enough time, generally explains even the most baffling things. As a matter of strategy, creationists would be well-advised to avoid telling scientists what they will never be able to figure out. History is against them. In a general way, we really do understand how nature works.
And evolution forms a critical part of that understanding. Evolution really does explain the very things that its critics say it does not. Claims disputing the antiquity of the earth, the validity of the fossil record, and the sufficiency of evolutionary mechanisms vanish upon close inspection. Even to the most fervent anti-evolutionists, the pattern should be clear - their favorite "gaps" are filling up: the molecular mechanisms of evolution are now well-understood, and the historical record of evolution becomes more compelling with each passing season. This means that science can answer their challenges to evolution in an obvious way. Show the historical record, provide the data, reveal the mechanism, and highlight the convergence of theory and fact.
There is, however, a deeper problem caused by the opponents of evolution, a problem for religion. Like our priest, they have based their search for God on the premise that nature is not self-sufficient. By such logic, only God can make a species, just as Father Murphy believed only God could make a flower. Both assertions support the existence of God only so long as these assertions are true, but serious problems for religion emerge when they are shown to be false.
If we accept a lack of scientific explanation as proof for God's existence, simple logic would dictate that we would have to regard a successful scientific explanation as an argument against God. That's why creationist reasoning, ultimately, is much more dangerous to religion than to science. Elliot Meyerowitz's fine work on floral induction suddenly becomes a threat to the divine, even though common sense tells us it should be nothing of the sort. By arguing, as creationists do, that nature cannot be self-sufficient in the formation of new species, the creationists forge a logical link between the limits of natural processes to accomplish biological change and the existence of a designer (God). In other words, they show the proponents of atheism exactly how to disprove the existence of God - show that evolution works, and it's time to tear down the temple. This is an offer that the enemies of religion are all too happy to accept.
Putting it bluntly, the creationists have sought God in darkness. What we have not found and do not yet understand becomes their best - indeed their only - evidence for the divine. As a Christian, I find the flow of this logic particularly depressing. Not only does it teach us to fear the acquisition of knowledge (which might at any time disprove belief), but it suggests that God dwells only in the shadows of our understanding. I suggest that, if God is real, we should be able to find him somewhere else - in the bright light of human knowledge, spiritual and scientific.
Each of the great Western monotheistic traditions sees God as truth, love, and knowledge. This should mean that each and every increase in our understanding of the natural world is a step toward God and not, as many people assume, a step away. If faith and reason are both gifts from God, then they should play complementary, not conflicting, roles in our struggle to understand the world around us. As a scientist and as a Christian, that is exactly what I believe. True knowledge comes only from a combination of faith and reason.
A nonbeliever, of course, puts his or her trust in science and finds no value in faith. And I certainly agree that science allows believer and nonbeliever alike to investigate the natural world through a common lens of observation, experiment, and theory. The ability of science to transcend cultural, political, and even religious differences is part of its genius, part of its value as a way of knowing. What science cannot do is assign either meaning or purpose to the world it explores. This leads some to conclude that the world as seen by science is devoid of meaning and absent of purpose. It is not. What it does mean, I would suggest, is that our human tendency to assign meaning and value must transcend science and, ultimately, must come from outside it. The science that results can thus be enriched and informed from its contact with the values and principles of faith. The God of Abraham does not tell us which proteins control the cell cycle. But he does give us a reason to care, a reason to cherish that understanding, and above all, a reason to prefer the light of knowledge to the darkness of ignorance.
As more than one scientist has said, the truly remarkable thing about the world is that it actually does make sense. The parts fit, the molecules interact, the darn thing works. To people of faith, what evolution says is that nature is complete. Their God fashioned a material world in which truly free and independent beings could evolve. He got it right the very first time.
To some, the murderous reality of human nature is proof that God is absent or dead. The same reasoning would find God missing from the unpredictable branchings of an evolutionary tree. But the truth is deeper. In each case, a deity determined to establish a world that was truly independent of his whims, a world in which intelligent creatures would face authentic choices between good and evil, would have to fashion a distinct, material reality and then let his creation run. Neither the self-sufficiency of nature nor the reality of evil in the world mean God is absent. To a religious person, both signify something quite different - the strength of God's love and the reality of our freedom as his creatures.
As a species, we like to see ourselves as the best and brightest. We are the intended, special, primary creatures of creation. We sit at the apex of the evolutionary tree as the ultimate products of nature, self-proclaimed and self-aware. We like to think that evolution's goal was to produce us.
In a purely biological sense, this comforting view of our own position in nature is false, a product of self-inflating distortion induced by the imperfect mirrors we hold up to life. Yes, we are objectively among the most complex of animals, but not in every sense. Among the systems of the body, we are the hands-down winners for physiological complexity in just one place - the nervous system - and even there, a nonprimate (the dolphin) can lay down a claim that rivals our own.
More to the point, any accurate assessment of the evolutionary process shows that the notion of one form of life being more highly evolved than another is incorrect. Every organism, every cell that lives today, is the descendant of a long line of winners, of ancestors who used successful evolutionary strategies time and time again, and therefore lived to tell about it - or, at least, to reproduce. The bacterium perched on the lip of my coffee cup has been through as much evolution as I have. I've got the advantage of size and consciousness, which matter when I write about evolution, but the bacterium has the advantage of numbers, of flexibility, and most especially, of reproductive speed. That single bacterium, given the right conditions, could literally fill the world with its descendants in a matter of days. No human, no vertebrate, no animal could boast of anything remotely as impressive.
What evolution tells us is that life spreads out along endless branching pathways from any starting point. One of those tiny branches eventually led to us. We think it remarkable and wonder how it could have happened, but any fair assessment of the tree of life shows that our tiny branch is crowded into insignificance by those that bolted off in a thousand different directions. Our species, Homo sapiens, has not "triumphed" in the evolutionary struggle any more than has a squirrel, a dandelion, or a mosquito. We are all here, now, and that's what matters. We have all followed different pathways to find ourselves in the present. We are all winners in the game of natural selection. Current winners, we should be careful to say.
That, in the minds of many, is exactly the problem. In a thousand branching pathways, how can we be sure that one of them, historically and unavoidably, would lead for sure to us? Consider this: we mammals now occupy, in most ecosystems, the roles of large, dominant land animals. But for much of their history, mammals were restricted to habitats in which only very small creatures could survive. Why? Because another group of vertebrates dominated the earth - until, as Stephen Jay Gould has pointed out, the cataclysmic impact of a comet or asteroid drove those giants to extinction. "In an entirely literal sense," Gould has written, "we owe our existence, as large and reasoning animals, to our lucky stars."
So, what if the comet had missed? What if our ancestors, and not dinosaurs, had been the ones driven to extinction? What if, during the Devonian period, the small tribe of fish known as rhipidistians had been obliterated? Vanishing with them would have been the possibility of life for the first tetrapods. Vertebrates might never have struggled onto the land, leaving it, in Gould's words, forever "the unchallenged domain of insects and flowers."
Surely this means that mankind's appearance on this planet was not pre-ordained, that we are here not as the products of an inevitable procession of evolutionary success, but as an afterthought, a minor detail, a happenstance in a history that might just as well have left us out. What follows from this, to skeptic and true believer alike, is a conclusion whose logic is rarely challenged - that no God would ever have used such a process to fashion his prize creatures. How could he have been sure that leaving the job to evolution would lead things to working out the "right" way? If it was God's will to produce us, then by showing that we are the products of evolution, we would rule God as Creator. Therein lies the value or the danger of evolution.
Not so fast. The biological account of lucky historical contingencies that led to our own appearance on this planet is surely accurate. What does not follow is that a perceived lack of inevitability translates into something that we should regard as incompatibility with a divine will. To do so seriously underestimates God, even as this God is understood by the most conventional of Western religions.
Yes, the explosive diversification of life on this planet was an unpredictable process. But so were the rise of Western civilization, the collapse of the Roman Empire, and the winning number in last night's lottery. We do not regard the indeterminate nature of any of these events in human history as antithetical to the existence of a Creator; why should we regard similar events in natural history any differently? There is, I would submit, no reason at all. If we can view the contingent events in the families that produced our individual lives as consistent with a Creator, then certainly we can do the same for the chain of circumstances that produced our species.
The alternative is a world where all events have predictable outcomes, where the future is open neither to chance nor to independent human action. A world in which we would always evolve is a world in which we would never be free. To a believer, the particular history leading to us shows how truly remarkable we are, how rare is the gift of consciousness, and how precious is the chance to understand.
One would like to think that all scientific ideas, including evolution, would rise or fall purely on the basis of the evidence. If that were true, evolution would long since have passed, in the public mind, from controversy into common sense, which is exactly what has happened within the scientific community. This is, unfortunately, not the case - evolution remains, in the minds of much of the American public, a dangerous idea, and for biology educators, a source of never-ending strife.
I believe much of the problem is the fault of those in the scientific community who routinely enlist the findings of evolutionary biology in support their own philosophical pronouncements. Sometimes these take the form of stern, dispassionate pronouncements about the meaninglessness of life. Other times we are lectured that the contingency of our presence on this planet invalidates any sense of human purpose. And very often we are told that the raw reality of nature strips the authority from any human system of morality.
As creatures fashioned by evolution, we are filled, as the biologist E. O. Wilson has said, with instinctive behaviors important to the survival of our genes. Some of these behaviors, though favored by natural selection, can get us into trouble. Our desires for food, water, reproduction, and status, our willingness to fight, and our tendencies to band together into social groups, can all be seen as behaviors that help ensure evolutionary success. Sociobiology, which studies the biological basis of social behaviors, tells us that in some circumstances natural selection will favor cooperative and nurturing instincts - "nice" genes that help us get along together. Some circumstances, on the other had, will favor aggressive self-centered behaviors, ranging all the way from friendly competition to outright homicide. Could such Darwinian ruthlessness be part of the plan of a loving God?
Yes, it could. To survive on this planet, the genes of our ancestors, like those of any other organism, had to produce behaviors that protected, nurtured, defended, and ensured the reproductive successes of the individuals that bore them. It should be no surprise that we carry such passions within us, and Darwinian biology cannot be faulted for giving their presence a biological explanation. Indeed, the Bible itself gives ample documentation of such human tendencies, including pride, selfishness, lust, anger, aggression, and murder.
Darwin can hardly be criticized for pinpointing the biological origins of these drives. All too often, in finding the sources of our "original sins," in fixing the reasons why our species displays the tendencies it does, evolution is misconstrued as providing a kind of justification for the worst aspects of human nature. At best, this is a misreading of the scientific lessons of sociobiology. At worst, it is an attempt to misuse biology to abolish any meaningful system of morality. Evolution may explain the existence of our most basic biological drives and desires, but that does not tell us that it is always proper to act on them. Evolution has provided me with a sense of hunger when my nutritional resources are running low, but evolution does not justify my clubbing you over the head to swipe your lunch. Evolution explains our biology, but it does not tell us what is good, or right, or moral. For those answers, however informed we may be by biology, we must look somewhere else.
Like it or not, the values that any of us apply to our daily lives have been affected by the work of Charles Darwin. Religious people, however, have a special question to put to the reclusive naturalist of Down House. Did his work ultimately contribute to the greater glory of God, or did he deliver human nature and destiny into the hands of a professional scientific class, one profoundly hostile to religion? Does Darwin's work strengthen or weaken the idea of God?
The conventional wisdom is that whatever one may think of his science, having Mr. Darwin around certainly hasn't helped religion very much. The general thinking is that religion has been weakened by Darwinism and has been constrained to modify its view of the Creator in order to twist doctrine into conformity with the demands of evolution. As Stephen Jay Gould puts it, with obvious delight,"Now the conclusions of science must be accepted a priori, and religious interpretations must be finessed and adjusted to match unimpeachable results from the magisterium of natural knowledge!" Science calls the tune, and religion dances to its music.
This sad specter of a weakened and marginalized God drives the continuing opposition to evolution. This is why the God of the creationists requires, above all, that evolution be shown not to have functioned in the past and not to be working now. To free religion from the tyranny of Darwinism, creationists need a science that shows nature to be incomplete; they need a history of life whose events can only be explained as the result of supernatural processes. Put bluntly, the creationists are committed to finding permanent, intractable mystery in nature. To such minds, even the most perfect being we can imagine would not have been perfect enough to fashion a creation in which life would originate and evolve on its own. Nature must be flawed, static, and forever inadequate.
Science in general, and evolutionary science in particular, gives us something quite different. It reveals a universe that is dynamic, flexible, and logically complete. It presents a vision of life that spreads across the planet with endless variety and intricate beauty. It suggests a world in which our material existence is not an impossible illusion propped up by magic, but the genuine article, a world in which things are exactly what they seem. A world in which we were formed, as the Creator once told us, from the dust of the earth itself.
It is often said that a Darwinian universe is one whose randomness cannot be reconciled with meaning. I disagree. A world truly without meaning would be one in which a deity pulled the string of every human puppet, indeed of every material particle. In such a world, physical and biological events would be carefully controlled, evil and suffering could be minimized, and the outcome of historical processes strictly regulated. All things would move toward the Creator's clear, distinct, established goals. Such control and predictability, however, comes at the price of independence. Always in control, such a Creator would deny his creatures any real opportunity to know and worship him - authentic love requires freedom, not manipulation. Such freedom is best supplied by the open contingency of evolution.
One hundred and fifty years ago it might have been impossible not to couple Darwin to a grim and pointless determinism, but things look different today. Darwin's vision has expanded to encompass a new world of biology in which the links from molecule to cell and from cell to organism are becoming clear. Evolution prevails, but it does so with a richness and subtlety its original theorist may have found surprising and could not have anticipated.
We know from astronomy, for example, that the universe had a beginning, from physics that the future is both open and unpredictable, from geology and paleontology that the whole of life has been a process of change and transformation. From biology we know that our tissues are not impenetrable reservoirs of vital magic, but a stunning matrix of complex wonders, ultimately explicable in terms of biochemistry and molecular biology. With such knowledge we can see, perhaps for the first time, why a Creator would have allowed our species to be fashioned by the process of evolution.
If he so chose, the God whose presence is taught by most Western religions could have fashioned anything, ourselves included, ex nihilo, from his wish alone. In our childhood as a species, that might have been the only way in which we could imagine the fulfillment of a divine will. But we've grown up, and something remarkable has happened: we have begun to understand the physical basis of life itself. If a string of constant miracles were needed for each turn of the cell cycle or each flicker of a cilium, the hand of God would be written directly into every living thing - his presence at the edge of the human sandbox would be unmistakable. Such findings might confirm our faith, but they would also undermine our independence. How could we fairly choose between God and man when the presence and the power of the divine so obviously and so literally controlled our every breath? Our freedom as his creatures requires a little space and integrity. In the material world, it requires self-sufficiency and consistency with the laws of nature.
Evolution is neither more nor less than the result of respecting the reality and consistency of the physical world over time. To fashion material beings with an independent physical existence, any Creator would have had to produce an independent material universe in which our evolution over time was a contingent possibility. A believer in the divine accepts that God's love and gift of freedom are genuine - so genuine that they include the power to choose evil and, if we wish, to freely send ourselves to Hell. Not all believers will accept the stark conditions of that bargain, but our freedom to act has to have a physical and biological basis. Evolution and its sister sciences of genetics and molecular biology provide that basis. In biological terms, evolution is the only way a Creator could have made us the creatures we are - free beings in a world of authentic and meaningful moral and spiritual choices.
Those who ask from science a final argument, an ultimate proof, an unassailable position from which the issue of God may be decided will always be disappointed. As a scientist I claim no new proofs, no revolutionary data, no stunning insight into nature that can tip the balance in one direction or another. But I do claim that to a believer, even in the most traditional sense, evolutionary biology is not at all the obstacle we often believe it to be. In many respects, evolution is the key to understanding our relationship with God.
When I have the privilege of giving a series of lectures on evolutionary biology to my freshman students, I usually conclude those lectures with a few remarks about the impact of evolutionary theory on other fields, from economics to politics to religion. I find a way to make clear that I do not regard evolution, properly understood, as either antireligious or antispiritual. Most students seem to appreciate those sentiments. They probably figure that Professor Miller, trying to be a nice guy and doubtlessly an agnostic, is trying to find a way to be unequivocal about evolution without offending the University chaplain.
There are always a few who find me after class and want to pin me down. They ask me point-blank: "Do you believe in God?"
And I tell each of them, "Yes."
Puzzled, they ask: "What kind of God?"
Over the years I have struggled to come up with a simple but precise answer to that question. And, eventually I found it. I believe in Darwin's God.
Genesis 2 seems to say otherwise, but whatever.
However, you still have the problem of Eve. If God put Adam to sleep and removed a rib and then closed his flesh to create Eve. Then clearly Eve did not evolve.
Following St. Augustine, I don't take that passage literally. But even if you do take that literally, there's no conflict with evolution. If Adam evolved, and Eve was supernatuarally made from Adam, then ultimately evolution was part of the process by which Eve was formed. And there's no way a scientist could falsify the proposition that Eve was made from Adam's rib.
We have plant fossils that date back almost to the earliest of fossils, also plant fossils are found in every supposed age, too.
He didn't read the article. If he tried, he didn't understand it. That "whirlwind of fury" was just rude, disruptive behavior. Cyber flatulence.
NO. Genesis is clear that Adam was created after the animals.
It could be due to the fallen state. That ability to synthesize vitamin C may have been lost. There is evidence that animals are degrading due to negative mutations as well. It's possible the same negative mutation occurred in Chimps as well as Humans. Guinea Pigs have also lost that ability.
God could have other reasons as well, but I don't know what those might be.
Under evolutionary theory, you would thing that the ability to synthesize vitamin C would have been selected over not being able to. But that's not what we see. We see the loss of functionality.
you said::
What few real scientists there are at ICR are not biologists and have no clue what evolution is about.
The list is actually 4 or 5 times as long as this::
Creation Scientists in the Biological Sciences
Scientists in the Physical Sciences - Scientist List FAQ
Below is a partial list of creation scientists in the biological sciences. Scientists do not work for ICR unless indicated. (Reprint Info)
Duane Gish, Ph.D. Biochemistry (ICR)
He has a B.S. in Chemistry from UCLA and a Ph.D. in Biochemistry from the University of California (Berkeley). He spent a total of 18 years in biochemical research; with Cornell University Medical College (NYC), with the Virus Laboratory, U of Cal-Berkley and and on the research staff of the Upjohn Pharmaceutical Company (Michigan). He has published approximately 40 articles in scientific journals.
For detailed information on his accomplishments, etc., click here.
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I was not speaking of "plant fossils"
I was speaking of "flowering plants".
In other words, there were no roses 100 million years ago.
I read it, I dont need to refute every point, all I needed to refute was the basic premise: that Creation and Evolution are compatible.
They are not.
Have any of these people published a peer reviewed article refuting evolution?
The list seems to indicate that some of them have published articles supporting evolution. Whenever they mention speciation, you can be sure evolution is involved.
A quick google tells me I was wrong on the timing, but right on the concept.
Flowering plants evolved during the cretaceous about 140 million yrs ago, and thus, did coexist with the sauropods.
But 140 millions yrs ago is 11 pm, wall clock time, and is quite recent.
Genesis 1 says animals came first. Genesis 2 says the opposite. So either 1)the author was lying and though his readers were idiots 2)the author is an idiot or 3) the author did not intend the stories to be taken literally. Occum's razor suggest door #3.
Wrong question. The proto-dinosaurs were carnivorous and bipedal. It's a legacy thing. This question is the development of vegetarian diet and quadripedalism,
Despite mosses being well represented in the fossil record,4 there is no joy for evolutionists. Margulis has to admit: ‘they do not seem to be the ancestors of the vascular plants [Tracheata] or of the hornworts or liverworts’.5 ‘Like hornworts and mosses, liverworts gave rise to no other plant lineages’.6 The hornworts appear before the mosses in the fossil record, but ‘the origin of hornworts cannot be deduced by examining the fossil record … . Hornworts, mosses and liverworts probably evolved independently of one another’.7
So here, supposedly at the base of the evolutionary tree, there is no evidence whatever of evolution. This is not merely a ‘missing link’, but a yawning chasm (between plants and the chlorophytes), and none of the simplest plants (Bryata) are ancestral either to one another or to any of the ‘higher’ plants (Tracheata)!
Climbing further up the supposed evolutionary tree, Margulis next deals with the Psilophyta, or whisk ferns. Once again, ‘no intermediate fossils have been found … . Chloroplast DNA comparisons suggest that psilophytes’ closest relatives are non-lycophyte vascular plants such as ferns … [but the] chemical evidence … fails to support a strong evolutionary relation between the psilophytes and the ferns … . Ancestral groups for psilophytes … are unknown at present’.8 So, more evidence that the Tracheata did not evolve from the Bryata!
Supposedly next to appear (in the alleged ‘Carboniferous coal forests’) were the tree-like 40 m (130 ft) lycopods. But lycopods ‘are related neither to pines and cedar … nor to mosses’.9 Although they have an excellent fossil record, it gives absolutely no clue as to where they came from.
Margulis next deals with the horsetails, surviving today only as the single herbaceous genus, Equisetum. Once again there is an excellent fossil record. Abundant fossil specimens of tree-like 15 m (50 ft) horsetails are buried in layers labelled ‘Devonian’ and ‘Carboniferous’. But ‘Ancestral groups for … horsetails … are unknown at present’.10
And what about the ferns? ‘Fossilized ferns abound in the fossil record from the Carboniferous through the present’, with some tree-ferns up to 25 m (82 ft) tall.11 But again, not a single clue here to their origin.
Climbing the evolutionary ladder further, we come to the gymnosperms, or naked seed plants. They include four living phyla: the cycads, gingko, conifers (pines) and gnetophytes.
The cycads are well known as garden plants and the group includes the sago palm. Cycads were once considered to be the closest living relatives of flowering plants, related through their common ancestor, the extinct seed ferns. ‘However, seed ferns and living cycads are no longer believed to be direct ancestors of flowering plants’.12 And there is no hint as to their supposed evolutionary origin!
The gingko tree is represented by a single living species, Gingko biloba, in a single genus, in a single family, in a single class, in a single phylum. Its fossil history extends down to ‘Permian’ rocks, and it appears there were once many more species. But here again they appear suddenly and fully formed, leaving evolutionists with no clue as to their origin.13
The conifers or pine trees range from ground-creeping shrubs to the Sequoia redwoods of California—probably the largest living things on the planet, reaching up to 115 m (380 ft) in height and 8 m (26 ft) in diameter. ‘Conifers likely descended from the progymnosperms’.14 And what are the ‘progymnosperms’? Imaginary evolutionary ancestors—there is no evidence that they ever existed! And are the conifers the ancestors of anything? ‘Conifers gave rise to no other plant phyla’.14
Last of the gymnosperms is the curious group, the gnetophytes, consisting of three ‘vastly different’ genera, Ephedra, Gnetum and Welwitschia. They share some characteristics with other gymnosperms and some characteristics with flowering plants. Unfortunately for evolutionists, they appear fully formed in the fossil record, just as ‘vastly different’ as they are today. So there is no fossil evidence of their evolutionary lineage before they appeared, nor after, for ‘Gnetophytes are believed not to have given rise to any other plant lineage’.15
Finally, supposedly at the top of the plant evolutionary tree, we come to the flowering plants, the Anthophyta (or angiosperms), with their unique flowers and fruits. They are ‘the superstars of diversity and abundance’, with possibly as many as a million species, occurring all over the globe. They have an abundant fossil record but, once again, they appear fully formed, with no sign of any evolutionary lineage. The only suggestion from Margulis and her co-author is the gnetophytes. But since ‘Gnetophytes are believed not to have given rise to any other plant lineage’15 they have to imagine what an ancestor of flowering plants might have looked like. In a blind leap of (evolutionary) faith, they surmise that the incredibly intricate flower structures we see today, complete with ovary (female) and pollen (male), exist because evolution has modified leaves into ‘a shoot specialized for reproduction.’16 Yet there is not even a fragment of fossil evidence for this.
Well, there we have it. The plant fossil record is now more clearly defined than ever before, and it testifies more clearly than ever before that not one of the phyla is either the ancestor or the descendant of any other!
http://www.answersingenesis.org/creation/v24/i1/plants.asp
I don`t understand why Christians can`t accept evolution as a part of Gods plan. What Christians seems to be arguing is that Adam and Eve suddenly came out of nowhere and that is that. Evolution literally means "growth", that`s all it means, and if they haven`t noticed lately, everything grows in this world, everything grows in this universe. Until I see a life form pop into existence out of nowhere, evolution for me is not a theory but a fact. When a child is conceived in the womb you can see it for yourself. That child is forming on top of the result of billions of years of evolution. From one cell to 2 cells, to a zygote to an amphibian with a tail to a human...All these stages existed as life forms in the past. Evolution has built on those stages to form humans otherwise a fully formed human child would just immediately appear in a mothers womb. That`s not the case at all though. Christians who believe this stuff are no different from muslims who take the Quarran literally as well. They all believe these books to be "Gods word" yet to date I ahven`t seen one article or book written by God himelf. It`s all written by humans who have claimed to have "God speak through them" and we all know when that happens, humans are right 1000% of the time. Give me a freggin` break. I`m so sick of religion and all of it`s bull. Every damn problem today is the direct result of religion, it truly is, and it all comes down to is the fear of death. That`s all religion is. When you die you are no worse off then before you were born. In fact you are better off when you die because you have lived, so accept the trophy, shut up and get some balls. All these religious pricks come off as self centered cowards to me, meanwhile we have men and women giving their lives in Iraq so someone they don`t know can live in basic human freedom because of the problems of religion. Consider those people. Everyone has their own personal religion, the problems start when you get a bunch of azzholes trying to push their own on other people. "This is what happens when you die! No no no! this is what happens when you die!" Who the f88k cares! Get outta my face jackass.
Miller's God may be "Darwins God" but that god certainly isn't the God of Abraham. Based on my reading, Miller's God is strictly deistic with a liberal dash of Buddhism.
Do to the extreme bias against Bible Believing Christians in the science field, to have a Creationist peer reviewed is a miracle, and it recently almost cost on Smithsonian employee his job even though his paper had nothing to do with his job.
KJ is not as clear as the NIV version on this. In the NIV version it's clear that in Gen 2 God is bringing the animals that he HAD made before Adam. That's where I made my error. So the animals were formed first.
God Shows Job's Ignorance
(A) 1 Then the LORD answered Job out of the whirlwind, and said:
2"Who is this who darkens counsel
By words without knowledge?
3Now prepare yourself like a man;
I will question you, and you shall answer Me.
4"Where were you when I laid the foundations of the earth?
Tell Me, if you have understanding.
5Who determined its measurements?
Surely you know!
Or who stretched the line upon it?
6To what were its foundations fastened?
Or who laid its cornerstone,
7When the morning stars sang together,
And all the sons of God shouted for joy?
8"Or who shut in the sea with doors,
When it burst forth and issued from the womb;
9When I made the clouds its garment,
And thick darkness its swaddling band;
10When I fixed My limit for it,
And set bars and doors;
11When I said,
"This far you may come, but no farther,
And here your proud waves must stop!'
12"Have you commanded the morning since your days began,
And caused the dawn to know its place,
13That it might take hold of the ends of the earth,
And the wicked be shaken out of it?
14It takes on form like clay under a seal,
And stands out like a garment.
15From the wicked their light is withheld,
And the upraised arm is broken.
16"Have you entered the springs of the sea?
Or have you walked in search of the depths?
17Have the gates of death been revealed to you?
Or have you seen the doors of the shadow of death?
18Have you comprehended the breadth of the earth?
Tell Me, if you know all this.
19"Where is the way to the dwelling of light?
And darkness, where is its place,
20That you may take it to its territory,
That you may know the paths to its home?
21Do you know it, because you were born then,
Or because the number of your days is great?
22"Have you entered the treasury of snow,
Or have you seen the treasury of hail,
23Which I have reserved for the time of trouble,
For the day of battle and war?
24By what way is light diffused,
Or the east wind scattered over the earth?
25"Who has divided a channel for the overflowing water,
Or a path for the thunderbolt,
26To cause it to rain on a land where there is no one,
A wilderness in which there is no man;
27To satisfy the desolate waste,
And cause to spring forth the growth of tender grass?
28Has the rain a father?
Or who has begotten the drops of dew?
29From whose womb comes the ice?
And the frost of heaven, who gives it birth?
30The waters harden like stone,
And the surface of the deep is frozen.
31"Can you bind the cluster of the Pleiades,
Or loose the belt of Orion?
32Can you bring out Mazzaroth[a] in its season?
Or can you guide the Great Bear with its cubs?
33Do you know the ordinances of the heavens?
Can you set their dominion over the earth?
34"Can you lift up your voice to the clouds,
That an abundance of water may cover you?
35Can you send out lightnings, that they may go,
And say to you, "Here we are!'?
36Who has put wisdom in the mind?[b]
Or who has given understanding to the heart?
37Who can number the clouds by wisdom?
Or who can pour out the bottles of heaven,
38When the dust hardens in clumps,
And the clods cling together?
39"Can you hunt the prey for the lion,
Or satisfy the appetite of the young lions,
40When they crouch in their dens,
Or lurk in their lairs to lie in wait?
41Who provides food for the raven,
When its young ones cry to God,
And wander about for lack of food?
Evolution and the Bible cannot be reconciled unless you deny the basic truths of one to believe the other.
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