Science and the Bible by Bolton Davidheiser, Ph.D.
A r i z o n a B i b l e C o l l e g e
days in the tomb, was too much to explain scientifically, so it was said to be merely a made-up story con cerning the Lazarus who sat at the gate of a rich man and begged. Such “ explanations” denied the di vine inspiration of the Bible and made liars of those who were eye witnesses to these things. The public has been influenced to believe more and more that every phenomenon must have a scientific explanation. This denies the super natural acts of God. No room is left for miracles and intercessory prayer and, in the end, for God Himself. The assumption that every phe nomenon has a natural explanation is itself based upon faith, and those who propagandize the view that sci ence holds all the answers for man kind are themselves evangelizing with an anti-Christian re l i g i on. Some who do this show such zeal that it appears that they cannot be motivated by an interest in science, but by a diabolical desire to oppose the works of God and especially the atonement of Christ. No intelligent person should allow himself to be “ brainwashed” into thinking that this has been settled by the men of science. Everyone should realize that he has the right to decide for himself whether he will believe the reports of God-fearing eyewitnesses of the supernatural acts of God recorded in Scripture, or the imaginative accounts produced by skeptical men centuries later. Making the right decision about the veracity of the Word of God is of the utmost importance. The incar nation o f our Lord through a virgin birth and His resurrection were both miraculous, and both are vital to our salvation. Paul said, “ If Christ be not risen, then is our preaching vain, and your faith is also vain . . . .If Christ be not raised, your faith is vain; ye are yet in your sins” (I Cor. 15:14-17). It is the acceptance of His atonement in our stead, making Him our Lord and Savior, which gives us eternal life, and this is pos sible because of His incarnation. As God incarnate in human flesh, He alone was the sinless One who could make the atonement for our sin.
I N A RECENT TELEVISION PROGRAM, a teacher at a liberal seminary which favors the cu r ren t trend toward a social gospel as opposed to the gospel of salvation by grace, was asked what he thought to be the chief cause of this trend toward mod ernism. His answer was, “ Science.” When we think of “ the conflict be tween science and religion,” we are likely to think first about the theory of evolution, and assuredly there is a real conflict between this theory and Christian faith. But there is a more basic conflict inherent in the logical extension of the nature of the scientific method itself. The basis of the scientific method is the assumption that under the same circumstances the same cause will always produce the same effect. This is generally true, and for untold generations before the age of sci ence, people have been employing this principle in learning by experi ence. The change which the age of science brought about was that this principle came to be accepted as true in all circumstances. It did, indeed, hold true in so many more circum stances than had been previously supposed that many superstitions were shown to be false through a scientific understanding of cause and effect relationships. The troub le came when the scientists proclaimed that the basis of the scientific meth od always holds true, and boasted that science would eventually ex plain everything, thus relegating all religion to the realm of superstition. Influenced by the findings of the men of science, liberal religious leaders sought natural explanations for Biblical miracles. It was said that when the Lord walked upon the water, He was merely walking on a submerged sand bar. When the mul titudes were fed with a few loaves and fishes, it was alleged that what really happened was that the people were shamed into bringing out vict uals they had brought along but had concealed until this time because they did not wish to share. Lepers who were miraculously cleansed of leprosy were said to have been merely dirty and not leprous at all. The raising of Lazarus, dead four
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