The relationship between science and philosophy has long been a contentious one, particularly in the discourse surrounding naturalism and supernaturalism. The McGraw-Hill Dictionary of Scientific and Technical Terms defines “natural science” as “collectively, the branches of science dealing with objectively measurable phenomena”1. A naturalist, therefore, is one who posits that all phenomena in the universe must be explainable through naturalistic processes devoid of supernatural influence. Such a stance necessitates a reliance on empirical evidence that is demonstrably measurable. The National Academy of Sciences further reinforces this view, asserting that “the statements of science must invoke only natural things and processes”2. This framing effectively precludes any supernatural entity or event from scientific discourse, even if such a being or events might exist or have occurred.
Historically, the framework of modern science has been significantly shaped by individuals who held beliefs in the supernatural. Notable figures in the foundational development of various scientific disciplines, including Isaac Newton and Johannes Kepler, maintained a theological worldview that informed their scientific inquiries 3. In contrast, contemporary naturalists often dismiss the contributions of these early scholars, despite the wealth of evidence against a purely naturalistic interpretation of the universe4.
The Paradox of Naturalism
Ironically, the naturalist position is fraught with contradictions, particularly regarding the acceptance of what can be deemed miraculous in nature. For instance, the First Law of Thermodynamics posits that “matter and energy can be neither created nor destroyed”5. A leading textbook in thermodynamics asserts, “Many different experiments have been conducted on the first law, and every one thus far has verified it either directly or indirectly”6. Therefore, it would be ontologically paradoxical for matter or energy to spontaneously create itself, a conclusion seemingly at odds with the naturalist’s assertion that the universe arose from non-supernatural origins.
Prominent physicist Stephen Hawking acknowledged that “the Universe is a machine governed by principles or laws—laws that can be understood by the human mind”7. However, he notably sidesteps the question of how these laws themselves came into existence. Paul Davies, another theoretical physicist, critiques this oversight, pointing out that the origins of these laws present an enigma that naturalists cannot adequately explain: “You need to know where those laws come from. That’s where the mystery lies—the laws”8. The existence of immutable laws of nature compels a consideration of a lawgiver, a notion that naturalism actively seeks to exclude.
Miracles Within Naturalism
A compelling argument emerges when one considers the implications of abiogenesis, the process by which life supposedly emerged from non-life. Robert Jastrow, a renowned astronomer, articulated the dilemma facing naturalists: “At present, science has no satisfactory answer to the question of the origin of life on the earth. Perhaps the appearance of life on the earth is a miracle”9. Such an admission acknowledges the supernatural possibilities that the naturalist framework systematically excludes. Sir Francis Crick, co-discoverer of the DNA double helix, similarly noted, “An honest man, armed with all the knowledge available to us now, could only state that in some sense, the origin of life appears at the moment to be almost a miracle”10.
Loren Eiseley, in his seminal work The Immense Journey, reflects on the predicament of scientific inquiry into life’s origins, stating that science, having disavowed myth and miracle, found itself “in the unenviable position of having to create a mythology of its own”11. The reliance on unproven theories to account for complex origins indicates that naturalists must engage in a form of belief akin to faith, albeit without a substantive basis for that faith.
The Supernaturalism of Naturalism
In summation, the stance of naturalists requires a belief in occurrences that defy natural laws, essentially miracles, to account for the origins and complexities of the universe. This raises an intriguing question: if naturalists must concede to the existence of miracles to maintain their worldview, are they not, in essence, supernaturalists, albeit without a recognized miracle worker? While Christians can point to historical and empirical evidence supporting the supernatural claims of the Bible and classical arguments for the existence of God, naturalists rely on unfounded assumptions about natural miracles.
The paradox deepens when one considers the education system’s treatment of scientific theories. If supernaturalism is to be excluded from scientific discourse, why then are naturalistic theories, which are themselves built upon unproven assumptions, predominantly taught in academic settings? Should not all models—naturalistic and supernatural alike—be subject to scrutiny and debate within the academic milieu?
Indeed, if there is substantive evidence for the creation model, irrespective of its supernatural implications, it deserves to be included in scientific discussions. The dismissal of supernatural explanations in favor of a strictly naturalistic approach not only narrows the scope of inquiry but also stifles the potential for a more comprehensive understanding of the universe and our place within it.
References
1. McGraw-Hill. McGraw-Hill Dictionary of Scientific and Technical Terms. 6th ed. New York: McGraw-Hill, 2003.
2. National Academy of Sciences. Teaching About Evolution and the Nature of Science. Washington, D.C.: National Academy Press, 1998.
3. Morris, Henry M. Scientific Creationism. El Cajon: Master Books, 1990.
4. Miller, Kenneth R. Only a Theory: Evolution and the Battle for America’s Soul. New York: Viking Press, 2008.
5. Borgnakke, C., and Sonntag, R.E. Fundamentals of Thermodynamics. 7th ed. Hoboken: Wiley, 2009.
6. Ibid.
7. Hawking, Stephen. “Curiosity: The Universe and Everything.” The Discovery Channel, 2011.
8. Davies, Paul. “The Creation Question.” The Discovery Channel, 2011.
9. Jastrow, Robert. God and the Astronomers. 2nd ed. New York: W.W. Norton, 1977.
10. Crick, Francis. Life Itself: Its Origin and Nature. New York: Simon & Schuster, 1981.
11. Eiseley, Loren. The Immense Journey. New York: Random House, 1957.
Comments