As an astrophysicist, Dr. Jason Lisle (author of chapters 5, 6, and 10 of War of the Worldviews) knows that a belief in molecules-to-man evolution is not needed to understand how planets orbit the sun or how telescopes operate. While some evolutionists are spreading the false idea that creationists can’t be real scientists, Lisle is busy doing real science. In fact, he (along with hundreds of other scientists) knows that science works perfectly well without any connection to evolution. Dr. David Menton, cell biologist and popular AiG speaker and writer, has often said that although it is widely believed, “evolution contributes nothing to our understanding of empirical science and thus plays no essential role in biomedical research or education.”
As Lisle points out in this chapter, even the rise of technology is not due to a belief in evolution. He writes, “Computers, cellular phones and DVD players all operate based on the laws of physics, which God created. It is because God created a logical, orderly universe and gave us the ability to reason and to be creative that technology is possible.”
So, why are there such differences between evolutionary scientists and creation scientists if both groups have the same evidence? Lisle addresses these differing conclusions by explaining that each group starts with different assumptions when interpreting evidence. Creationists and evolutionists have a different view of history, but the way they do science in the present is the same.
Lisle writes that both creationists and evolutionists use observation and experimentation to draw conclusions about nature. Since observational scientific theories are capable of being tested in the present, creationists and evolutionists generally agree on these models. For instance, they agree on the nature of gravity, the composition of stars, the speed of light in a vacuum, the size of the solar system, etc.
On the other hand, historical events cannot be checked scientifically in the present. We don’t have access to the past. As Lisle points out, we can make educated guesses about the past and can make inferences from fossils and rocks, but we cannot directly test our conclusions because past events cannot be repeated.
With evolutionists and creationists having such different views of history, is it any wonder that each group arrives at such varying interpretations? Biblical creationists accept the recorded history of the Bible as their starting point while evolutionists reject this recorded history and have made up their own pseudo-history from which to interpret evidence, Lisle explains.
The fact that there are scientists who believe in biblical creation is nothing new. In this chapter, Lisle discusses several “real” scientists who believe in the Genesis account of creation, including Isaac Newton (1642–1727), who co-discovered calculus, formulated the laws of motion and gravity, and computed the nature of planetary orbits, among other things.
Today, there are many Ph.D. scientists who reject evolution and believe that God created in six days, a few thousand years ago, as recorded in Scripture. As Lisle points out, his Ph.D. research (which was completed at a secular university) was not hindered by the conviction that the early chapters of Genesis are literally true. In fact, it’s just the reverse, he writes.
“It is because a logical God created and ordered the universe that I, and other creationists, expect to be able to understand aspects of that universe through logic, careful observation and experimentation,” Lisle explains.
Lisle concludes the chapter by posing the question, “Why should there be laws of nature if there is no lawgiver?”
“If our minds have been designed, and if the universe has been constructed by God, as the Bible teaches, then of course we should be able to study nature. Science is possible because the Bible is true,” says Lisle.