Jim Shapiro continues his misguided attack on neo-Darwinism

April 7, 2012 • 6:04 am

The science editor of HuffPo keeps asking me to come aboard and contribute a column, and I keep saying that I’m not going to write for free for a profit-making venture (their columnists are all wage slaves, or rather no-wage slaves, since they’re never paid). And I always take the opportunity to offer some “constructive” criticism about the page.  One of my complaints is that they give a venue for James Shapiro, a colleague in biology at the University of Chicago, to attack neo-Darwinian evolution for completely bogus reasons.  There is no scientific vetting of whether what Shapiro (or anyone else) says is correct.  And in his case, his criticisms of modern evolutionary theory are dead wrong. So HuffPo perpetuates the idea that something is wrong with evolutionary theory.

Shaprio has four beefs about neo-Darwinism (the modern theory of evolution)

1.  It’s not “gradual,” but can happen nearly instantaneously due to things like horizontal gene transfer, gene duplication, and other “self-engineering” features of the genome. In my post linked to above, I explain why this is fallacious.  Some evolution can happen quickly due to horizontal gene transfer, but that’s not the main engine of adaptive evolution, and even gene duplication takes a long time for the duplicated genes to evolve new function.  Also, groups of genes transferred “horizontally,” between very unrelated organisms, will persist only if they have a salutary effect on the fitness of the recipient.

2. Conventional evolutionary mechanisms (presumably natural selection and genetic drift) aren’t efficacious in creating big organismal changes. In this respect Shapiro comes very close to creationism. In fact, in one of his posts he explicitly uses a creationist trope:

The first problem with selection as the source of diversity is that selection by humans, the subject of Darwin’s opening chapter, modifies existing traits but does not produce new traits or new species. Dogs may vary widely as a result of selective breeding, but they always remain dogs.

Given the fossil evidence of transitional forms—showing that fish became amphibians, amphibians became reptiles, reptiles became mammals as well as birds, even-toed terrestrial mammals became whales, and early primates became humans (please, cladists, keep your objections to yourself!)—such a statement is simply embarrassing, and is identical to ones you’ll see in the creationist literature.  Shapiro should know better.

3. Mutations aren’t “random” as neo-Darwinians contend. (By “random,” evolutionists mean “mutations occur regardless of whether they’d enhance the fitness of the organism.”)  In fact, we know of no evidence for mutations occurring nonrandomly or “adaptively”, i.e., that the occurrence of mutations is somehow biased in a direction that makes them more likely to be favorable when they arise, particularly when the environment changes in a way that requires favorable mutations to fuel adaptive evolution.  There has been some controversy about the occurrence of “adaptive mutation” in bacteria, but that’s died out because there’s simply no evidence that the phenomenon occurs.

4. Increasing “fitness” (average reproductive output of a gene or genotype) is not the key to adaptive evolution. In the same link as the “no-cats-from-dogs” statement, Shapiro basically dismisses the importance of natural selection:

Was Darwin simply mistaken about the gradual nature of hereditary variation? Such ignorance would be unavoidable before we knew about Mendelian genetics and DNA. Or was there a deeper flaw in the theory that he (and Alfred Russell Wallace) propounded? The answer may well be that it was a basic mistake to think that optimizing fitness is the source of biological diversity.

What he’s saying, of course, is that natural selection (“optimizing fitness”) had nothing to do with the diversity of life.

This is all deeply misguided, and I suspect that Shapiro simply doesn’t understand natural selection. He certainly hasn’t proposed an alternative theory that explains all the adaptations we see in nature, and merely ascribes them in some nebulous way to the self-tinkering of the genome.  But none of the mechanisms he adduces (save horizontal gene transfer, which is really just a big mutation, since that sort of transfer need not automatically be adaptive) can replace natural selection.

In his latest columns at HuffPo, (Part 1 and Part 2), Shapiro makes the same mistake, assuming that some features of the genome—the vertebrate immune system in this case—shows that natural selection is ineffective in molding adaptive traits of organisms, and that the innate nature of the genome has really replaced the conventional view of adaptive evolution.  He assumes here that something as complex and “directed” as the vertebrate immune system could not have evolved by random mutation. What Shapiro fails to realize here is that these “innate features of the genome” that produce the appearance of “directed change” are themselves molded by a combination of random mutation and natural selection, creating a genome that operates in an adaptive way.

Let’s take a look at the way the immune system adaptively responds to challenges: in this case the presence of foreign proteins (“antigens”), such as those found on the surface of parasites or microbes, that must be neutralized.  At the risk of doing short shrift to what is a breathtakingly impressive (and evolved) mechanism for fighting off disease and parasites, the vertebrate immune system operates like this:

  • A foreign substance (or protein) invades the body. These substances are called antigens. (The coat proteins of bacteria and viruses are examples of such antigens).  They pose a danger to the host.
  • The body recognizes the antigen as foreign and swings into action to neutralize it.  It does so by allowing a group of specialized cells (“B cells”) to generate a huge variety of different molecules, called antibodies, to neutralize the antigens. Antibodies are glycoproteins (large proteins with an attached carbohydrate) whose sequence is determined by the host’s DNA.
  • The amazing thing is how the body uses a small number of genes in the B cells to generate a huge variety of protective antibodies, for we never know what foreign molecule is going to enter our bodies. (Antibodies are specific to antigens: not just any antibody molecule will neutralize an antigen.) What happens is that there are two processes, called somatic hypermutation and VJ recombination, that take the DNA sequence of the antibody-producing genes and mutate it, either creating “errors” in the DNA sequence or swapping bits within and among genes by physical recombination.  This generates a large number of variable antibody proteins.  Most of these won’t be useful for neutralizing the invading antigens, but some will.
  • The “useful” antibodies, produced by random mutation and recombination, bind to the invading antigens; this alerts yet another cell type to migrate to the bound antigen-antibody complex and destroy the invading cell/protein.
  • In another amazing part of this process, those cells that have undergone the “right” mutations and recombination (i.e., those whose DNA has changed in a way that produces antibodies useful to the invader) are induced by feedback from the antigen-antibody complexes to differentially proliferate in the body. Cells having the “right” mutations are stimulated to divide more often. This allows them to produce more of the useful antibody.  Thus the population of the “good” immune cells is enriched, through differential replication, when they have a useful effect. I haven’t followed the literature on this, but I’m not sure we know exactly how the production of a successful antibody feeds back to the cells to induce them to divide more often.
  • The reader will have recognized, as does Shapiro, that this differential proliferation of cells with the “right” mutations is a form of natural selection: the replicators (cells) that produce the most adaptive protein are those that proliferate, enriching the body in those cells and helping fight off the invader.  Moreover, those cells remain in our body, which is why we can fight off infections more easily when we’re reinfected with the same antigen a second time. This is in fact the way vaccinations work: by giving us a mild form of the invader (or disease), which allows our bodies to produce more of the cells that can later swing into action when a real invader comes on the scene.  Vaccinations involve “priming” the immune system with a small amount of antigen (i.e,  the cowpox virus in the case of our first vaccination—Jenner’s vaccination for smallpox), allowing us to be prepared with extra antibody when the genuine infection comes.  This use of our body’s evolved defenses by medical research is one of the great triumphs of the human mind.

This is all well and good, and Shapiro describes the process clearly in his first post (the second is way, way too complicated for the general reader).  But his mistake comes when he assumes that the “adaptive” process of the immune response itself did not arise by the normal process of natural selection (random mutation followed by selection among genetic variants), but is somehow an inherent adaptive feature of the genome that renders “normal” natural selection unimportant.

Note that there are two levels of selection going on here.  The first is the immune response itself:  mutations (random ones, Dr. Shapiro!) occur in B cells, and those cells with the “right” mutations are caused to differentially proliferate. This is “somatic” natural selection; that is, selection within one generation and within one body to produce an adaptive result.  But the appearance of the system itself requires a second form of selection: “regular” natural selection among ancestral vertebrates. In this process, those individuals having rudimentary immune systems better able to generate adaptive variants leave more offspring than other individuals whose immune systems can’t produce the variety of molecules needed to fight off a diversity of invaders.

The key point is that there is no evidence that the evolution of the immune system in this way (by differential reproduction of individuals instead of cells) involved anything other than natural selection among individuals having randomly produced mutant variants of an ancestral immune system.  In other words, the whole system of hypermutability within B cells, and the feedback mechanism that allows cells with the “right” mutations to divide more often, arose by selection among individuals having slightly different forms of the immune system.  In the end, the whole system appears “designed” to fight off invaders—even “designed” to produce the right mutations for the right invader, even though that’s not the way it works—but yet that whole system evolved by the usual step-by-step Darwinian process within ancestors.  What is the alternative, Dr. Shapiro? Did God bequeath us a fully-functioning immune system de novo? I think not.

Evidence that such a system can indeed evolve comes from parallels within bacteria.  Bacteria that are invaders themselves have their own process of producing antigens that avoid detection by the invader’s antibodies.  In this process, bacteria have “hypermutable” genes called contingency loci that can produce new coat proteins that aren’t recognized by the somatically evolving vertebrate immune system.  (This is the result of an “arms race” between the bacteria and the host’s immune system.) The evolution of contingency loci comes from pretty much the same mutational process responsibile for the evolution of hypermutability of B cells—both are evolved phenomena. Note especially that in both the contingency loci of bacteria and the hypermutability loci of vertebrates, the mutations that occur are random: variants are produced regardless of whether they’d help the beleaguered vertebrate trying to destroy the antigens or the besieged bacterium trying to avoid antibodies.  But in both cases the cells producing “adaptive” responses (in the case of bacteria, the coat proteins that evade the host’s antibodies) undergo differential reproduction.

That is natural selection, pure and simple: randomly produced genetic variants followed by sorting out of those variants based on their ability to render their carriers more likely to survive. But somehow Shapiro manages to convey to the public that something else is going on here—some non-Darwinian process that can’t be explained by natural selection. And that’s bunk.

In fact, Shapiro sees my natural-selection scenario above, which is accepted by virtually every biologist who works on the immune system or on contingency loci, as a “philosophical” difference between him and me:

For instance, Jerry Coyne criticized another of my recent blogs on evolutionary theory with the following comment:

“Mutational change occurs by accident, or as a byproduct of something else (like a gene being accidentally duplicated, or the ingestion of DNA from another species), but those changes occur whether or not they’d be “good” (i.e., increase the reproductive output of) individuals in the species that has mutated.” We will return to the importance of this philosophical difference later in the blog.

It’s not a philosophical difference, it’s a scientific difference, and all the facts are on my side.  There’s no evidence that the immune system resulted from anything other than garden-variety natural selection—the same sort of selection that helps bacteria evade the defenses of their hosts.  Yet Shapiro claims that the immune system is “excluded from the prevailing philosophy of genetic change” (i.e., natural selection):

Three remarkable things about somatic hypermutation and CSR are explicitly excluded from the prevailing philosophy of genetic change. First, they are adaptive and purposeful genome changes. Second, they are functionally targeted. Third, for CSR, targeting involves intercellular signals that depend on how other cells in the immune system perceive a particular infection.

Yes, the changes are adaptive, and if you want to be metaphorically teleological about it, yes, they’re “purposeful”: the “purpose” of the changes is to fight off invaders. (I never use the word “purpose” when I lecture to students, as it implies a designer.)  But equally “purposeful” are the adaptations of our ability to tan, or the ability of our cats to grow longer fur in winter.

The functional targeting and intercellular signals are simply part of the system that evolved.  There’s nothing about this system that can’t be explained by natural selection, just as the “hypermutability” of bacterial contingency loci fall within the ambit of natural selection.  If selection is strong enough, you can indeed evolve a system in which most of the products (e.g., the mutant B cells) produce useless proteins, for that hypermutable system still pays off often enough (i.e., generates the right molecule) that on the whole it increases the organism’s fitness.  If you have a gene that produces five bad mutations for every good one, that gene can still be positively selected if the advantage of the rarer good mutation is strong enough to outweigh the detriments of the more numerous bad ones.

In the end, Shapiro pulls a scientific boner by saying that if the immune system evolved in such a complicated way, other cells should have too. But this is a red herring:

If immune cells can do all the above, is there any scientific reason we would assume that other cells cannot do the same? Coupling DNA restructuring to transcription is of major significance. All cells can target transcription to functionally relevant sites in the genome. Given that the immune system is how evolution evolved rapid protein evolution, should we not look to it for clues about basic evolutionary processes?

The burden of explaining what other cells lack that lymphocytes possess lays [sic] with those who wish to adopt the position that the immune response is unique and does not reflect a more general capacity to target genome change. Evolution has obviously refined antibody-producing cells for their immune system functions. But do immune cells have unique capacities for natural genetic engineering missing in other cells? If the answer is no, as I believe, then we need to incorporate adaptive genome restructuring into our most fundamental thinking about biology.

Well, we’ve seen that the immune system is not unique in its ability to “target” genome change: contingency loci in bacteria operate in the same way. But just because a complicated feedback system has evolved in one group does not mean that exactly the same mechanism will evolve in all cells, or in all groups of organisms. Indeed, we know that’s not the case.  Insects’ resistance to organophosphate insecticides, for instance, has evolved by the simple modification of an enzyme that renders the insecticides ineffective.  Surprisingly, it’s often the very same single mutation in different groups of insects. There’s no hypermutability here, no complex organic feedback, no “adaptive genome restructuring” or “natural genetic engineering.”  It’s just a random mutation that happens to render the insect impervious to pesticides.

I am not sure why Shapiro is so obtuse about this, for he’s been trumpeting these same misconceptions for decades.  My own theory is that the man simply doesn’t understand the kind of population thinking in which “natural genetic engineering” can result from garden-variety natural selection.  (I often find that molecular biologists fail to grasp natural selection, even though it seems conceptually simple.)  At any rate, Shapiro’s claims in HuffPo are damaging to the public understanding of science, for they make people think, unjustifiably, that there’s something very wrong with modern evolutionary theory.  Well, his arguments aren’t convincing to biologists, although they could perhaps snow the layperson with complex terminology, just as Michael Behe snows the public with the idea of “irreducible complexity.”

The onus is on Shapiro to show exactly how the systems of “adaptive genome restructuring” he so admires require us to abandon our notion of adaptation via natural selection.  He hasn’t convinced me, nor, as I’ll show in a subsequent post, one reviewer of his new book on this topic.

Church embarrassed by leader’s expensive watch; tries to airbrush it away

April 6, 2012 • 11:55 am

I guess the Russian Orthodox Church is just as venal as its Vatican cousin. The New York Times has a humorous story on Patriarch Kirilli I, the leader of the whole Church.  Here’s what happened:

  • The Church website released a photo of the Patriarch wearing an über-expensive watch, a $30,000 (!) Breguet:

  • Russian bloggers saw the photo and called attention to it.
  • Embarrassed, the Church re-released the photo with the watch PhotoShopped out. Unfortunately, they forgot to remove the reflection of the watch on the table (LOL):

  • The Patriarch denied he ever wore the watch, even though he admitted owning one!

“The church apologized for the deception on Thursday and restored the original photo to the site, but not before Patriarch Kirill weighed in, insisting in an interview with a Russian journalist that he had never worn the watch, and that any photos showing him wearing it must have been doctored to put the watch on his wrist. . .

The watch, on the other hand, has been an object of fascination for years, and there is little question of its existence. It was first sighted on the patriarch’s wrist in 2009 during a visit to Ukraine, where he gave a televised interview on the importance of asceticism.

A Breguet watch “is virtually a sine qua non of any depiction of the aristocracy, the bourgeoisie or, quite simply, a life of luxury and elegance,” the company says, noting that its products have been worn by Marie Antoinette and Czar Aleksandr I and cited in works by Dumas and Hugo. . .

Sorting through gifts he had received over the years, the patriarch discovered that he did indeed own the Breguet, Mr. Solovyov said. But he insisted that he had never worn it and said he suspected that any photos of him wearing it had been altered with Photoshop.”

  • The Church restored the original photo (avec watch) on Thursday.
  • The Church blamed miscreants (even though it replaced the photo with a PhotoShopped one), and threatened to punish the guilty:

“The church, after removing the doctored photo, blamed photo editors in its press service for the “technical mistake. ‘A gross violation of our internal ethics has occurred, and it will be thoroughly investigated,’ the church said in a statement. ‘The guilty will be severely punished.'”

Violation of ethics? How about punishing the Patriarch by selling the Breguet, giving the profits to the poor, and making the dude wear a $20 Casio?  After all, he’s the moral leader of the church, which makes owning that expensive timepiece the real violation of ethics.

“But the patriarch has presented himself as the country’s ethical compass, and has recently embarked on a vocal campaign of public morality, advocating Christian education in public schools and opposing abortion and equal rights for gay people. He called the girl punk band protest at the cathedral ‘sacrilege.’”

  • Finally, those wacky Russian bloggers published the ultimate satirical photo:

Free Will: Sam Harris vs. Dan Dennett

April 6, 2012 • 7:47 am

UPDATE: For those of you who see Americans as having, by and large, a “sophisticated” view of free will, see this editorial in the student newspaper of the University of Central Florida.

_____

It was inevitable: two of the Four Horsemen are jousting on the field of free will.  Sam Harris, who like myself is an unreconstructed incompatibilist (i.e., we both think free will is incompatible with the laws of physics), has written an essay on his site about his differences with Dan Dennett:  “Free will and ‘free will’.”

I’ve previously given my take on Dan’s book on the topic, Freedom Evolves, which I thought was very well written but unsatisfying.  Indeed, perhaps no form of compatibilism can satisfy someone like me who thinks that the term “free will” is confusing and should be eliminated.  I still see myself as a meat robot, and I don’t accept free will as meaning “I could have done something different had circumstances been different.”  For in that sense computers and nearly all living organisms also have “free will”.  Dan’s argument, of course, is that we’re extremely complex evolved beings, and in that ability to process and evaluate many inputs—even though only one output is possible—lies our vaunted “freedom.”  Nor do I buy “free will” as “decisions made when you don’t have a gun to your head.” You can, after all, always choose to get shot.

As usual, Sam says things much more mellifluously than I, but I’m delighted to agree with him on issues like the following:

Biological evolution and cultural progress have increased people’s ability to get what they want out of life and to avoid what they don’t want. A person who can reason effectively, plan for the future, choose his words carefully, regulate his negative emotions, play fair with strangers, and partake of the wisdom of various cultural institutions is very different from a person who cannot do these things. Dan and I fully agree on this point. However, I think it is important to emphasize that these abilities do not lend credence to the traditional idea of free will. And, unlike Dan, I believe that popular confusion on this point is worth lingering over, because certain moral impulses—for vengeance, say—depend upon a view of human agency that is both conceptually incoherent and empirically false. I also believe that the conventional illusion of free will can be dispelled—not merely ignored, tinkered with, or set on new foundations. I do not know whether Dan agrees with this final point or not.

Fans of Dan’s account—and there are many—seem to miss my primary purpose in writing about free will. My goal is to show how the traditional notion is flawed, and to point out the consequences of our being taken in by it. Whenever Dan discusses free will, he bypasses the traditional idea and offers a revised version that he believes to be the only one “worth wanting.” Dan insists that this conceptual refinement is a great strength of his approach, analogous to other maneuvers in science and philosophy that allow us to get past how things seem so that we can discover how they actually are. I do not agree. From my point of view, he has simply changed the subject in a way that either confuses people or lets them off the hook too easily.

Some readers at this site have argued that the whole issue is a semantic one, lacking any substantive conclusions or consequences for human behavior. I have always disagreed with that: how we conceive of the source of our actions has enormous consequences for how we punish and reward other people’s actions.  (I won’t even mention religion here, for dogmas like Catholicism come crashing down without dualistic free will.) As Sam notes:

Ordinary people want to feel philosophically justified in hating evildoers and viewing them as the ultimate authors of their evil. This moral attitude has always been vulnerable to our learning more about the causes of human behavior—and in situations where the origins of a person’s actions become absolutely clear, our feelings about his responsibility begin to change. What is more, they should change. We should admit that a person is unlucky to inherit the genes and life experience that will doom him to psychopathy. That doesn’t mean we can’t lock him up, or kill him in self-defense, but hating him is not rational, given a complete understanding of how he came to be who he is. Natural, yes; rational, no. Feeling compassion for him would be rational, however—or so I have argued.

Indeed.  Sam’s written a good piece, and although he doesn’t allow comments on his site, feel free to weigh in here. I’ll call his attention to the discussion.  Sam also intimates that there will be a back-and-forth between him and Dan on the issue of free will, something I really look forward to.

And here’s Sam speaking about free will:

p.s. I expect that, as usual, people will take serious issue with both Sam and my own definition of free will.  If you are a compatibilist, I ask you to succinctly provide your own definition of free will in your post.

Readers’ wildlife photos

April 6, 2012 • 6:04 am

Reader Jim Billie has sent me a whole passel of wildlife and landscape photos from around the world—so many that I can’t put them all up. Here are a few highlights with his captions (click to enlarge):

A cheetah nomming a Thompson’s gazelle in Masai Mara (Kenya):

Mountain goat, Olympic National Park:

Baby mountain goat, Jasper National Park, Alberta:

Flamingoes, Lake Nakuru, Kenya (Jim notes that this was taken with a 600 mm mirror lens):

Kea (JAC’s second favorite parrot after the kakapo), Arthur’s Pass, New Zealand:

Kookabura, Tasmania. Jim notes, “This beast got to know us over a week such that I could approach him/her within 10 feet and talk to him/her.  You know that wild “monkey” call they used in the Tarzan movies?:  That’s the kookaburra calling.”

Flame tree, Thailand:

Finally, lotus in pool, Thailand:

Guest post: BioLogos embraces ID

April 6, 2012 • 4:11 am

I post a lot on the BioLogos Foundation (or ask others to do so) because it’s an object lesson in the merits of accommodationism. The organization was founded to bring evangelical Christians around to a pro-evolution stand by showing them that Jesus comports with Darwin.  But it hasn’t come close to that—in fact, I have yet to see a single convert. Over the years, BioLogos has gotten rid of its more pro-evolution, anti-literalist members (e.g., Karl Giberson and Pete Enns), has refused to take a stand on the palpable fiction of a historical Adam and Eve, and now seems far more concerned to not offend fundamentalists than to bring them around to science. The Darwinism, in other words, has been homeopathically diluted by faith until there’s not a molecule left.

Reader Sigmund has done yeoman work in following BioLogos, and his guest post below shows that the organization has just about given up trying to press real science on the evangelicals.

_____________

“All of us at BioLogos believe in intelligent design”

by Sigmund

BioLogos have added a new face to their roster of Christian apologists.

Ted Davis, described as “Senior Fellow for the History of Science for the BioLogos Foundation and Professor of the History of Science at Messiah College” begins a series on science and the bible with a post, Science and the Bible: Five Attitudes & Approaches, describing five ways that Christians approach the question of origins.

These are, Young Earth Creationism, Old Earth Creationism, the Framework view (which sees the Genesis story in a theological/figurative manner rather than as a historical record), Theistic Evolution/Evolutionary Creation, and, finally, Intelligent Design (ID).

Davis has written this installment as an introduction for an upcoming series on the topic, but it is striking that the overall tone is that of finding common ground between the various Christian viewpoints rather than showing one view is more correct than the other.

As Davis puts it:

“I am NOT trying to do any of the following things:

  • To persuade anyone that any particular view of origins is the “correct” view
  • To persuade anyone that any particular view is NOT the “correct” view
  • To confuse anyone about any aspect of the origins debate (if and when this happens, please tell me what is confusing and I’ll try to be clearer)”

The conciliatory approach is clear as he warns commenters to refrain from insulting ID advocates by labeling them Idiots [even Denyse O’Leary and Casey Luskin?].

The real fun begins later on as Darrel Falk, the current president of BioLogos, turns up in the comments with an interesting answer to a commenter, YY, who had suggested that BioLogos should be more open minded towards ID. The reason offered by YY is that BioLogos accepts the concept of God intervening in the world through miracles. Could these miracles function to guide evolution through the introduction of specific engineering solutions?

Falk answer shows just how far BioLogos have come from their original mission.

“All of us at BioLogos believe in intelligent design.  Our reasons for distancing ourselves from the Intelligent Design movement is that we think various books and articles written by the leaders of the Intelligent Design movement do not represent good quality science.”

Falk returns to the comment section a day later to retreat, somewhat, from this position:

In saying that ‘we at BioLogos believe in intelligent design,’  we would be using the term ‘design’ in the Oxford English Dictionary sense of the term:  ‘mental plan, purpose, end in view, adaptation of means to an end.’”

Anyone who pays attention to the evolution culture wars knows that theistic evolution is ID-lite, but theistic evolutionists are usually careful to distance themselves from the ID community and the idea of some sort of equivalency between the two positions.

Falk’s comments, and those of Davis (who later states “My own form of TE could be called id, not ID, but I leave it others to make their own determination of where I stand on this”) are symptomatic of the recent shift in BioLogos towards the conservative evangelical position. It is hard to imagine their current public statements on these issues will do anything other than strengthen the resolve of the evangelical community to resist the scientific consensus on evolution.

Perhaps the only surprise is that this is not the worst BioLogos post this week.  That prize must go to Pastor Tim Keller for his jaw dropping addition to the Christian (Andersen) book of theologically sanctioned human history – this one (Creation, Evolution, and Christian Laypeople, Part 6) quite clearly fitting into the WTF section.

Keller, as he puts it, seeks “to do justice to authority of the Bible, which Jesus himself took with utmost seriousness.”  If Jesus took Genesis seriously as history, then evangelicals, who view Jesus as God, are limited in the scope of their reinterpretation.

Keller, desperate to shoehorn a literal Adam and Eve into the historical record, suggests the model originally proposed by the theologian Derek Kidner, “that the being who became Adam under the hand of God first evolved but Eve did not. Then they were put into the Garden of Eden as representatives of the whole human race. Their creation in God’s image and their fall affected not only their offspring, but all other contemporaries.”

Adam evolved but Eve had to be created? They were put in the Garden of Eden, talking snake et. al, and their lack of resistance to fruity temptation subsequently affected not just their offspring but everyone else on Earth?

And this is supposed to be an improvement on the original story? As PZ might have put it, we’re halfway to crazy town – although in this case I think we passed the halfway point quite a while ago. We’re now barreling through the suburbs with the city center in sight.

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JAC:  Let us be aware that there is a distinction but not a real difference between theistic evolution and intelligent design.  Darwin’s real innovation, after all, was called “natural selection” for a reason!

The irony—it burns!

April 5, 2012 • 12:41 pm

At first glance this column by pastor Mark Driscoll, pointed out by alert reader Amelie, seems like a joke, but it’s real!  From the Washington Post‘s “On Faith” section, it’s called “What we tell our kids about the Easter Bunny.”  Here’s the highlight:

So, I thought I’d take a moment to share how we do at the Driscoll house.

Just like Santa Claus, the Easter Bunny is a hallmark of American culture. So, unless you live in a commune, you can’t pretend it doesn’t exist and that it’s not a significant part of our cultural observance of the holiday.

My wife, Grace, and I choose to tell our five kids that the Easter Bunny, while fun, isn’t a real, magical bunny that hops from house to house laying colored eggs, candies, and toys on Easter morning. That’s a make-believe story, and we have no objections to fun and imagination so long as the kids also know that the Resurrection of Jesus is a historical fact and not a fanciful myth. With the overt commercialization that comes along with the Easter Bunny, and consequently Easter, as parents we don’t want to lose sight of celebrating the resurrection of Jesus Christ.

But wait! There’s more:

As with many things, we redeem the idea of the Easter Bunny. We tell our kids that the Easter Bunny is a make-believe character from a non-Christian holiday. We tell them that years ago in Germany children would build a nest for the “Easter hare” to lay her eggs in, and that it wasn’t until Germans immigrated to the United States that this tradition was widely accepted and practiced here. We stress that Easter is a time for us to remember the death, burial, and resurrection of Jesus Christ, but that the Easter Bunny is a make-believe character who has been adopted as the official Easter mascot.

I’ll use a theological argument here and say that these paragraphs are so improbably crazy that they must describe the real situation in the Driscoll home.