I won’t go on about this execrable piece from the Deseret News, which is owned by the Mormon church, except to say that it’s a good example of mushbrained accommodationism. The writer, a staff member at the paper, is also a Mormon.
Click to read (and weep):
His schtick: yes, science can work wonders, but how do we know that God didn’t have some role in the development of the Covid vaccines? After all, God could have jiggled the neurons of all the scientists involved in the long chain of their creation, including those who discovered RNA. We all know, as Benson says, that you can’t prove there’s a god, but you can’t disprove it, either! He thinks that this means that it’s plausible that God was involved in our getting “shots in arms.”
Here’s Benson’s homily:
For believers, that “cosmic consciousness” has a creator and a purpose. The universe is expanding and unfolding according to divine law, and the developments in science and medicine — unraveled by brilliant human minds — likewise increase our understanding of God. A miraculous vaccine, be it for polio or SARS-CoV-2, is not antithetical to the presence or purpose of God; it is congruent with it.
Yes, of course science and god are “congruent” if you’re willing, as is Benson, to admit that we can’t prove that there’s no god. (Well, as a superannuated scientist I’d say that there is not only no evidence for gods, but also that, given that theistic gods are supposed to interact with the world, we have evidence against Abrahamic gods). But science and leprechauns, Bigfoot, fairies, and all manner of supernatural beings are also congruent. Perhaps it was the leprechauns that helped create the vaccine.
But wait! there’s more! Below the writer echoes Dietrich Bonhoeffer as Benson dimly realizes that relegating god to unexplained phenomena forces any deity into an ever-shrinking niche. Ergo, we can’t ask for any empirical evidence for God, as that could always be explained someday by science:
If we constrain God to the realms of only what we cannot explain by science, and make miracles only those things that science, at present, cannot explain, we’ll eventually run out of things to call “miracles,” and in turn, relinquish any need to pursue faith while exploring science. Increasing understanding of God’s creations should draw us closer to the Creator, not distance us from Him.
But to echo the late Victor Stenger, the absence of evidence for God is indeed evidence for the absence of God if there should have been evidence. And there should be, for a theistic God. Often that evidence is in the form of miracles, which it surely is for the Catholic Church. But evidence does not exist outside of people’s revelations and will to believe ancient writings.
That should unite people of faith and people of no faith, [Alan] Lightman writes. “In a sense, the miracle believers and the miracle nonbelievers have found a bit of common ground,” he explained in The Atlantic. “… Both believers and nonbelievers have sworn allegiance to concepts that cannot be proved.”
Belief in the unprovable is the hallmark of religion. Faith itself is a belief in what we cannot fully understand or know. Our limited comprehension of God requires a great deal of faith. But that faith can be an asset, not a hindrance, in understanding the world around us.
Now above we have truly mushbrained statements by both Lightman and Benson. “Swearing allegiance to science” is not something we do, for there is always the possibility that science may actually turn up some evidence for a deity. Scientists don’t swear allegiance to anything; they use whatever naturalistic methods they have at hand to find out what’s true. And that’s the only way we know of finding out what’s true (I discuss this in Faith Versus Fact.)
Science is not based on “faith” in the religious sense, but, as I’ve been hammering home since I wrote a piece in Slate eight years ago, what we mean by “faith” in science is “confidence that its methods will bring us closer to the truth”. “Faith” in the religious sense means, “Confident belief in supernatural things for which there is no evidence.”
Benson goes on:
Can we prove God’s role in the miracle of the COVID-19 vaccines? Not any more than we can prove his existence. But as we near the end of this pandemic, both believers and non-believers should seek common ground. Those of faith would do well to recognize the wonders of modern science, and all their merits, as credible. And for all the clarity science brings, we should admit the influence of the divine can be present without being proved.
Why, exactly, should we seek common ground? I’m willing as a scientist to say that the influence of the divine can be present without being proved, but I’d add that there is no evidence for the divine, so why should we accept its existence? As Laplace supposedly said to Napoleon, when the Emperor didn’t find any note about God in Laplace’s great book, “I don’t need that hypothesis.” I’m just as willing to admit that the influence of the divine can be present without being proved as to admit that the influence of the stars and planets on our behavior (astrology) can be present without being proved.
And, as Hitchens used to say, “All the work is ahead of him.” Does Benson think that the god whose existence we can’t prove is the Mormon God, the Catholic God, the Hindu God, or some other god? If he doesn’t know, why is he a Mormon?
Finally, there’s this:
. . . .I give thanks to modern medicine and science — and all of its brilliant disciples — for creating a cure. And in the same breath, I give thanks to God. The two need not be mutually exclusive.
If you want to find out what is true about our universe, then the methods of science and religion in ascertaining reality are certainly mutually exclusive. That is the main point of Faith Versus Fact. We don’t find out what’s true about the universe through prayer, revelation, or reading ancient books of fiction.