Category Archives: Creationism

The Roots of Creationism

Never forget that the claim of today’s Young Earth creationists to be following the Bible is simply untrue. The fantastical convulsions, supposedly occurring at the time of the Flood, that they invoke to explain the facts of geology are not at all biblical, but derived from the visions of Ellen White, founder-prophetess of Seventh-day Adventism. In this post, my friend Michael Roberts, geologist and priest, gives us a sample of the extensive scholarship in which he sets the record straight.

Peddling and Scaling God and Darwin

Where did Creationism come from?

Creationism still confuses many people. So often it is seen as a throw-back to the time when people were not so enlightened or intelligent and under the sway of church dogma.

It is amazing some still hold that and fail to recognise the scientific skills of those in the Middle Ages – most notably Christians and clergy like Bacon, Grossteste among others.

We may despair, as I do of those like Ken Ham, Henry Morris and others, who try to prove the earth is only 6000-10,000 years old and we may be tempted to pour scorn as this cartoon does.


However we should assume that this crazy ideas were the views of Christians in previous centuries and so much of the work of scholars like John Hedley Brook, David Livingstone and Ron Numbers among many others have demonstrated this time and time again in the…

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Teaching evolution in Kentucky, 2: The Case of the Ivory-billed Woodpecker

The thing about teaching is we are never sure we are making a difference.

Jim Krupa takes evolution as his central theme when he teaches biology to non-majors at the University of Kentucky, where the students are most unlikely to have heard about evolution in school, but may well have been warned about its wickedness in church. With his permission, I am posting an article that he wrote in Orion Magazine describing his experiences. The first part dealt with the challenges he faces. This second part describes his response, which centres on a discussion of the nature of scientific reasoning, followed by the case study (described in greater detail[1]in’s American Biology Teacher), and concludes with a discussion of outcomes. Notice how many misconceptions Jim demolishes on the way, including confusion about the  role of theory in science, the curious but widespread belief that evolution science is without practical application, and (particularly important in his local context) the claim that accepting evolution is incompatible with religion.

Jim teaches, and touches the lives of, 1800 students a year – enough, over time, to flip a good few school districts and make a real difference to the cultural climate of the State. And we can be sure that his students will have plenty to talk about with their friends.

Defending Darwin (continued)

By James Krupa


The (now-extinct) Ivory-build Woodpecker, central to Prof Krupa’s case study

ONCE I LAY DOWN the basics of science, I introduce the Darwinian theories of evolution. Charles Darwin was by no means the first or only to put forth evolution; others came before him including his grandfather, Erasmus Darwin, who wrote about descent with modification. Later, while Charles was amassing evidence in England for natural selection, one of the most eloquent scientific theories ever, Alfred Russel Wallace was also developing the same theory during his travels in Indonesia. But it was Charles Darwin alone who advanced the theory of descent with modification, with his bold idea that all species belong to the same tree of life and thus share a common ancestor. He also gave us sexual selection theory, which explains how evolution is shaped by competition for mates as well as choice of mates. Too often only natural selection and descent with modification are emphasized in introductory biology classes. I also cover Darwin’s theories of gradualism (including the nuance of punctuated equilibrium); descent from a common ancestor; multiplication of species; and sexual selection. I emphasize that five of the theories explain the patterns of evolution, while natural and sexual selection are the mechanisms that drive evolution. Read the rest of this entry

Noah’s Flood, and how to talk to creationists about it

“Reckless and incompetent expounders of holy Scripture bring untold trouble and sorrow on their wiser brethren” Saint Augustine of Hippo, Commentary on Genesis, ca. 400 AD

How do you discuss evolution and Earth science with biblical creationists, in such a way as to lead them to question their beliefs, rather than digging in deeper? This is the central problem for the book that I am now at last writing, and I would greatly value comments.

If we want to engage biblical literalists in meaningful discussion, we need to use arguments that make sense from the literalists’ point of view. As Lakatos pointed out, scientists will not abandon a position, despite anomalies, until a more satisfactory one is offered. Why should the creationist be any different? It is not enough to point to the scientific evidence. It is not even enough to point out that Noah’s Flood, using biblical chronology, would have come just in time to drown the pyramid-builders. We need to do more than simply raise objections. We must offer a better alternative, better, that is, on the creationist’s terms, emotionally and spiritually. Such an alternative, I argue, is what emerges from textual and historical analysis.

It helps, I think, to dispel the myth that religious belief requires belief in a young Earth, and the rejection of evolution, and one way of doing this is to point out that most religious believers, in the West at least, do accept, and have contributed to, the science. Since the early 19th Century, biblical believers have been among prominent proponents of scientific geology and, later, of evolution. Most Christians belong to denominations that accept the fact of evolution, and there is an organisation, the Clergy Letter Project, dedicated to the celebration of evolution as part of God’s handiwork, a position sometimes referred to as theistic evolution. There are organisations, such as the American Scientific Association, devoted to accommodating religious beliefs to the science, and a large literature on the subject. Creationists, however, are either unaware of this activity, or reject it as incompatible with their more fundamental beliefs.

The creationist argument is simple: the Bible (including in particular Genesis) is the word of God, God tells the truth, therefore the Bible is true. What could be wrong with that, from the point of view of the believer?


However inspired the writers of Genesis may have been, they were of necessity people of their own times, expressing themselves within their own cultural context. This is hardly a novel observation. It goes back at least to Maimonides, 12th Century biblical commentator and philosopher.

And what a context! The Old Testament text itself refers to many books that are now lost to us. The biblical Flood narrative itself shows signs of being formed from the welding together of two separate accounts written from different viewpoints, while its literary antecedents, and the antecedents of numerous other biblical passages, go back long before the date ascribed to Moses.

File:Sargon of Akkad.jpg

Bronze head of Sargon(?), unearthed at Nineveh. Public domain via Wikipedia

You are probably familiar with the story of Moses in the bulrushes, and may have wondered where on earth it came from. Here’s your answer. It is a direct echo of the story of Sargon of Akkad (2270 – 2215 BCE). Sargon’s mother, he tells us, was a priestess, and therefore had no business having children. So she made him a reed basket sealed with bitumen, and placed him in the river, from which he was rescued by a farmer drawing water.

Consider also the Code of Hammurabi, around 1754 BC. This code, and many subsequent cuneiform tablets, resemble in their “If a man…” format the codes of Exodus and Deuteronomy, including the notorious “an eye for an eye”, which the Jews by rabbinical times had reinterpreted as a right to financial compensation for injury. And the part-mythical, part-historical Sumerian Kings List (ca. 2000 BCE) assigns enormously long lives of the pre-Flood rulers, as Genesis does to its pre-Flood patriarchs.



F0182 Louvre Code Hammourabi Bas-relief Sb8 rwk.jpg

Hammurabi receiving insignia from a seated god (Shamash, the Sun God, or Marduk); from Louvre stele of the Code, ca. 1750 – 1790 BCE. Image Mbtz own work via Wikipedia

The Flood story itself exists in numerous versions, the oldest ones known to us being the Sumerian Flood of Ziusudra and the Old Babylonian (Akkadian) of Atrahasis, from around 1600 BCE, although the story may by then already have been ancient. We should also remember that our cuneiform libraries are sadly incomplete, and in several key texts the ending is missing. Even so, the resemblance is clear, and sometimes extends to specific details. On one Old Babylonian tablet, the god who warns Atrahasis says that he will send him the animals to wait at his door to be rescued. Compare Genesis 6:20, where two of every sort will come of their own accord to Noah, thus answering the question of how he would have been able to round them all up. The same tablet even uses the expression “two by two”, as in Genesis 7:9, as does another recently translated tablet, the “Ark tablet” from around 1750 BCE, that shows the Ark as an enormous coracle.

Coracle on the Tigris in Baghdad, 1914. Freddy Khalastchy via Wikipedia

Closest to the biblical account among the surviving materials is the story of Utnapishtim, embedded in the Assyrian Epic of Gilgamesh, which I finally got around to reading this year. part of the great library of Ashur-bani-pal that was buried in the wreckage of Nineveh when that city was sacked by the Babylonians and their allies in 612 BCE. Gilgamesh is a surprisingly modern hero. As King, he accomplishes mighty deeds, including gaining access to the timber required for his building plans by overcoming the guardian of the forest. But this victory comes at a cost; his beloved friend Enkidu opens by hand the gate to the forest when he should have smashed his way in with his axe. This seemingly minor lapse, like Moses’ minor lapse in striking the rock when he should have spoken to it, proves fatal.

Enkidu dies, and Gilgamesh, unable to accept this fact, sets out in search of the secret of immortality, only to learn that there is no such thing. He does bring back from his journey a youth-restoring herb, but at the last moment even this is stolen from him by a snake when he turns aside to bathe. In due course, he dies, mourned by his subjects and surrounded by a grieving family, but despite his many successes, what remains with us is his deep disappointment. He has not managed to accomplish what he set out to do.

On his journey, Gilgamesh meets the one man who has achieved immortality, Utnapishtim, survivor of a flood remarkably similar, even in its details, to the Flood in the Bible. This includes the central figure acting on orders from a god, taking samples of all living things into the Ark, sealing it watertight with pitch (which is abundant in Mesopotamia), sending birds out of the Ark to test for dry land when, after the flood, it runs aground, and offering up sacrifice on emergence. In Genesis, famously, we have God pointing to the rainbow as a sign that He will never again bring on a universal flood. In the parallel passage in Gilgamesh, the goddess Ishtar displays her bejewelled necklace and says that she will never forget this time. There is a final element in Gilgamesh that is completely absent in Genesis. Enlil, who was primarily responsible for the Flood, is persuaded by the other gods that he has rather overdone it, goes down into the Ark, takes Utnapishtim and his wife by the hand, and grants them eternal life. (In Genesis, you may recall, Noah goes and gets drunk.)

One dramatic difference between the Genesis story and its Mesopotamian precursors is the length of the Flood; a year, rather than a few days. Another is the shape and composition of the Ark, which changes from a round coracle woven from reeds in Atrahasis to square planking in Gilgamesh to a giant gopher wood longboat in Genesis, although one feature (the use of pitch for waterproofing) remains constant throughout. Then there is the reason for the Flood. In Gilgamesh, none is given, but in other versions we are told that the gods, and especially the ill-tempered and arbitrary Enlil, think that humankind is making too much noise for their comfort.1 The gods are, among other things, personifications of natural forces, and Enlil as sky god is responsible for storms. In Genesis, humankind is destroyed, by the God who created them, because they deserve it. We can debate the relative merits and degree of realism of these two approaches.

Schoolroom cuneiform tablet, Babylon, describing Baby Sargon in his cradle. From Finkel, p. 254

From very early times, the Israelites must have been familiar with the literature of their powerful neighbours to the East. They would certainly have come into contact with it during the Babylonian Exile. The Book of Daniel tells us (and why should we not believe it?) that selected Judaean youth were given three-year courses in Babylonian language and literature, during which provision was made for their food and wine. A university education, complete with maintenance grant! And we know from the recovered debris of Babylonian schoolrooms that the King List, Sargon, and Gilgamesh were part of the curriculum.

Other interesting things were happening in Babylon around this time. One remarkable tablet seems to describe all the other gods as attributes of Marduk, the god particularly associated with Babylon. So we are told that Urush is Marduk of planting, Nergal is Marduk of battle, Nabu is Marduk of accountancy, and so on through a total of 14 equivalences. If Marduk-worship really was moving in the direction of monotheism, this might help explain the puzzling fact that the Jewish hero of the book of Esther is called Mordechai.

The Flood story may have entered what was to become the Jewish tradition more than once, and from subtly varying sources. The Genesis account gives the strong impression of being the fusion of two slightly inconsistent narratives, using different ways of referring to God.2 One of these has Noah taking one pair of each kind into the Ark, while the latter has him take in seven pairs of clean animals, presumably in order to have some available for sacrificing, or perhaps to restore agriculture after the Flood. The degree of distinctiveness of these two narratives, and their dates of composition, remain fertile areas for study and debate.

Thus, placed in context, the Flood story fits into a picture of intellectual and spiritual ferment as people, and peoples, develop their descriptions of the Deity. By contrast, the doctrine of verbal infallibility offers nothing but a single sterile rootless revelation. Genesis deserves better.

The Ark Before Noah: Decoding the Story of the FloodSources: This piece was triggered by reading Sanders’ 1960 translation of The Epic of Gilgamesh. Reading this sent me back to Genesis, and hence to two other books, The Bible [actually, just the Pentateuch] with Sources Revealed,   by Friedman, and The Ark Before Noah,  by Finkel. Friedman is Ann and Jay Davis Professor of Jewish Studies at the University of Georgia, while Finkel is curator of the British Museum’s collection of cuneiform tablets. Most of the material here derives from these two sources.

1] Sandars interpolated this reason from the Atrahasis Flood story into her translation of Gilgamesh; see her introduction for details.

2] Some readers will recognise these as P (in some authors, E) and J respectively, two of the four sources proposed in the Documentary Hypothesis, for which Friedman lays out the evidence in the work already mentioned and, at greater length, in Who Wrote the Bible?  For a powerfully dissenting view, however, see Rendsburg, “The Biblical Flood story in the light of the Gilgamesh Flood account,” in Gilgamesh and the world of Assyria, Azize, J & Weeks, N., Peeters, 2007, p. 117, open access here (Publication 119), and How the Bible Is Written (scheduled for 2019).

Maimonides image via O Jardim de Epicuro. I would welcome information about its source. I thank Professor Gary Rendsburg for helpful correspondence and access to unpublished material. Some of the material in this piece appeared in 3 Quarks Daily

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Is Creationism racist?

Henry Morris’s “scientific creationism” taught that red, black, and yellow races were descended from Ham, and destined to serve the Europeans and Semites descended from Japhet and Shem. Evolution science, with the help of genetics, wrote in 1977 that “race” applied to humans is a hopelessly blurred concept, that Europeans, Middle Easterners and East Asians are more closely related to each other than to Africans, that the greatest human genetic diversity is within Africa, and that human group differences are trivial compared with individual variation.

Which do you prefer?

I reblog here some comments by my friend the Rev. Michael Roberts on this subject, linking to the original discussion here by Libby Anne:

Peddling and Scaling God and Darwin

That should get tongues wagging. Most creationists will deny that and Ham of Answers in Genesis tries to blame evolutionists for racism.

I have no idea what the quote from Revelation means but then fundamentalists use the Bible is odd ways

This article deals with some of Henry Morris’s comments on race, with the sons of Ham being born to serve! (This comes from Genesis 9 where Ham found Noah drunk after the flood. and was cursed Gen 9 vs25. Bad old anthropology had the “sons of Ham” who were to serve. This was used to justify Apartheid among other things as the sons of Ham were Africans)

Image result for sons of ham

This attitude is typical of the whites in the Southern States and was held by some Southern Presbyterians at the time of the civil war.

However, here we see the founder father of modern creationism being overtly racist. I didn’t realise that…

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The Scopes “Monkey trial”, Part 2: Evidence, Confrontation, Resolution, Consequences

This weekend sees the 93rd anniversary of the Scopes Trial, and I am reposting this and its companion piece to celebrate.

I would point out two things. One is that the actual William Jennings Bryan was nothing like the ogre of Inherit the Wind, which was an allegory of McCarthyism. The other is how remarkably well the scientific evidence has stood up to almost a century of examination. There is even a mention, based on serological evidence, of how closely related whales are to hoofed land animals.

Primate's Progress

Darrow: Did you ever discover where Cain got his wife?

Bryan: No, sir; I leave the agnostics to hunt for her.

Both sides, I will argue, were long-term loses in this exchange. But why were such matters being discussed in Tennessee court of law in the first place?

Part 1: the story so far: An extraordinary case indeed, where a school teacher, with the encouragement of his own superintendent, volunteers to go on trial in the State court for the crime of teaching from the State’s approved textbook, and where that same superintendent will be the first witness called against him. And where a mere misdemeanour case, with a maximum penalty of $500, could attract the participation of William Jennings Bryan, former US Secretary of State, and Clarence Darrow, America’s most famous trial lawyer and an agnostic.

BillySundayPreaching Billy Sunday preaching

In the run-up to the case, we even have the…

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Can we trust radiocarbon dating?

Willard Frank Libby, inventor of the method

Can we trust radiocarbon dating? Young Earth creationists tell us that we can’t. After all, it makes the same range of assumptions as other radiometric dating methods, and then some. Other methods benefit from internal checks or duplications, which in the case of radiocarbon dating are generally absent. There are numerous cases where it appears to give absurdly old ages for young material, while apparent ages of a few tens of thousands of years are regularly reported for material known on other evidence to be millions of years old. So can the Young Earth creationist1 objections be rebutted, and if so how?

The principle of radiometric dating is simple.2 If we know how much of a particular radioactive substance was present when a material formed, how much is still there, and Read the rest of this entry

The Case Against Evolution – turning Chick on its head!!

From Old Earth Ministries by way of my friend Michael Roberts. Covers the scientific bases clearly and comprehensively, before exposing the contorted theology of Young Earth Creationism, and the arrogant presumption of its claim that evolution is incompatible with Christianity.

Disclosure: I see difficulties with religious beliefs, but these are not increased (perhaps the contrary) by our knowledge of evolution, and since they are not my difficulties it is not my place to comment on them, other than to point out that the YECist claim to “own” Christianity (or any other religion) is plainly false

Peddling and Scaling God and Darwin

Another good strip cartoon arguing for evolution in the style of Jack Chick  – without the spite

Source: The Case Against Evolution

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Intelligent Design or intricate deception? What I told students during the Kitzmiller trial

Dec 20 is the anniversary of the Kitzmiller decision, an early Christmas day present for science and common sense. But when I first wrote here “Judge E. Jones III’s ruling is … unlikely to be challenged unless at some later date the US Supreme Court acquires a creationist majority”  I had not foreseen a creationist Vice-President. Take nothing for granted.

Primate's Progress

Unt The University of North Texas, where I was teaching in 2005

Kitzmiller v Dover Area School District, in which judgment was pronounced on 20th December 2005, is the court case that established that Intelligent Design is not science, but a form of religiously motivated creationism, and as such may not be taught in publicly funded schools in the US.This is a shortened version of what I told the students at Texas Academy of Mathematics and Science, University of North Texas’s early admissions programme, whom I was privileged to be teaching at the time of the trial. I have omitted my discussion of the embarrassing Intelligent Design pseudotext, Of Pandas and People, and the even more embarrassing statement that the Dover School Board instructed teachers to read, for reasons of space and because I have discussed them here before.  I have tried to avoid rewriting in…

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If you are interested in evolution, get this book

EVOLUTION: What the Fossils Say and why it Matters, Donald R. Prothero (2nd edition)

If you are interested in evolution, get this book. And make sure that your library gets it. And your children’s highschool library. Incidentally, it’s incredible value; list price $35.00/£27.95 from Columbia University Press, with over 400 lavishly illustrated pages.

The book is a comprehensive survey of the fossil record, supplemented at times with other evidence, and framed as one long argument against creationism. It opens with a general discussion of the ideas behind current evolutionary thinking, moves on to a survey of specific topics in (mainly animal) evolution, from the origins of life to the emergence of humanity, and concludes with a brief discussion of the threat that creationism poses to rational thinking. The argument is laid out clearly in the seemingly artless prose of an accomplished writer in love with his subject matter, with plain language explanations that presume no prior knowledge, while the detailed discussions of specific topics give enough detail to be of value, I would imagine, even to a professional in the field. The author is an experienced educator and researcher, with thirty books ranging from the highly technical to the popular, some 300 research papers, and numerous public appearances to his credit, and the work is copiously illustrated with photos, diagrams, and drawings by the author’s colleague, Carl Buell. These illustrations are an integral part of the work, graphically displaying the richness of the data at the heart of the argument. Read the rest of this entry

What the Bishop said to the Biologist; a Victorian scandal revisited

Yes, Bishop Wilberforce really did ask TH Huxley, “Darwin’s bulldog”, whether he would prefer an ape for his grandfather, and a woman for his grandmother, or a man for his grandfather, and an ape for his grandmother. And Huxley really did say that he would prefer this to descent from a man conspicuous for his talents and eloquence, but who misused his gifts to ridicule science and obscure the light of truth. This and more at the very first public debate regarding Darwin’s work on evolution, only months after the publication of On the Origin of Species.

Oxf-uni-mus-nhL: The Oxford Museum of Natural History, where the event took place. Click on this and other images to enlarge

The debate took place at the May 1860 meeting of the British Association for the Advancement of Science. The actual exchange is whitewashed out of the account of the meeting in the gentlemanly Athenaeum, leading some historians to wonder whether it really occurred, but a recently rediscovered contemporary account places the matter beyond doubt. What I find even more interesting, however, is the way in which argument and counter-argument between Wilberforce and Huxley, and between other supporters and opponents of the concept of evolution, prefigure arguments still being used today.

image from upload.wikimedia.orgR: 150th anniversary commemorative plaque, outside the Museum

The Athenaeum account is freely available here. The fuller account, Read the rest of this entry

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