RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Part 150 My May 15, 1994 letter to Stephen Jay Gould (Part D) Sean Carroll “Non-overlapping magisteria (NOMA) might be the worst idea Stephen Jay Gould ever had” (It appears that atheists and theists do agree with Carroll on NOMA)


This is the fourth part of the letter to Stephen Jay Gould, but the third part was posted last week on my blog.

The 5 Conclusions of Humanism according to King Solomon of Israel in the Book of Ecclesiastes!!!!!

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The Humanistic world view tells us there is no afterlife and all we have is this life “under the sun.”

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SECTION 3 A Study in the Book of Ecclesiastes done by Francis Schaeffer (Christian Philosopher). Solomon limits himself to “under the sun” – In other words the meaning of life on the basis of human life standing alone between birth and death. It is indeed the book of modern man. Solomon is the universal man with unlimited resources who says let us see where I go. Ravi Zacharias 

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“The key to understanding the Book of Ecclesiastes is the term ‘under the sun.’ What that literally means is you lock God out of a closed system and you are left with only this world of time plus chance plus us (Matter)”

1st Conclusion: Nothing in life truly satisfies and that includes wisdom, great works and pleasure. A) Will wisdom satisfy someone under the sun? We know it is good in its proper place. Take a look at this quote by Mike Malone: “Knowing God is the deepest longing of the human heart. It is knowledge so high and lofty that it transcends language, which can never exhaust the glorious reality of God. The wise man would take you by the hand and lead you to the fountain, where you may drink to your heart’s content, never tasting enough, yet never failing to be satisfied.” But what did Solomon find out about wisdom “under the sun”? Ecclesiastes 1:16-18 (Living Bible): I said to myself, ‘Look, I am better educated than any of the kings before me in Jerusalem. I have greater wisdom and knowledge.’So I worked hard to be wise instead of foolish[c]—but now I realize that even this was like chasing the wind. For the more my wisdom, the more my grief; to increase knowledge only increases distress.”

B) Do great works of men bring satisfaction?Ecclesiastes 2:4-6, 18-20: Then I tried to find fulfillment by inaugurating a great public works program: homes, vineyards, gardens, parks, and orchards for myself, and reservoirs to hold the water to irrigate my plantations.And I am disgusted about this—that I must leave the fruits of all my hard work to others. 19 And who can tell whether my son will be a wise man or a fool? And yet all I have will be given to him—how discouraging! So I turned in despair from hard work as the answer to my search for satisfaction.C) Does pleasure give lasting satisfaction?

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KJV and Living Bible Ecclesiastes 2:1-3, 8, 10, 11: I said in mine heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure: and, behold, this also is vanity.I said of laughter, It is mad: and of mirth, What doeth it? I sought in mine heart to give myself unto wine, yet acquainting mine heart with wisdom; and to lay hold on folly,And then there were my many beautiful concubines.10 Anything I wanted I took and did not restrain myself from any joy…11 But as I looked at everything I had tried, it was all so useless, a chasing of the wind, and there was nothing really worthwhile anywhere…
2nd Conclusion: Power reigns in this life and the scales are not balanced!!!!!Ecclesiastes 4:1 (King James Version): So I returned, and considered all the oppressions that are done under the sun: and behold the tears of such as were oppressed, and they had no comforter; and on the side of their oppressors there was power; but they had no comforter.
Ecclesiastes 7:15 (King James Version) All things have I seen in the days of my vanity: there is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness.If you are a humanist you must admit that men like Hitler will not be punished in the afterlife because you deny there is an afterlife? Right?

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3rd Conclusion – Death is the great equalizer. Just as the beasts will not be remembered so ultimately brilliant men will not be remembered. Ecclesiastes 3:20 “All go unto one place; All are of the dust, and all turn to dust again.” Here Solomon comes to the same point that Kerry Livgren came to in January of 1978 when he wrote the hit song DUST IN THE WIND. Can you refute the nihilistic claims of this song within the humanistic world view? Solomon couldn’t but maybe you can.

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4th Conclusion – Chance and time plus matter (us) has determined the past and it will determine the future.By the way, what are the ingredients that make evolution work? George Wald – “Time is the Hero.”

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 Jacques Monod – “Pure chance, absolutely free but blind, is at the root of the stupendous edifice of evolution.”

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 I can not think of a better illustration of this in action than the movie ON THE BEACH by Nevil Shute. On May 4, 1994 I watched the movie for the first time and again I thought of the humanist who believes that history is not heading somewhere with a purpose but is guided by pure chance, absolutely free but blind. I thought of the passage Ecclesiastes 9:10-12 Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.11 I returned, and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all.12 For man also knoweth not his time: as the fishes that are taken in an evil net, and as the birds that are caught in the snare; so are the sons of men snared in an evil time, when it falleth suddenly upon them.

5th Conclusion – Life is just a series ofcontinual and unending cycles and man is stuck in the middle of the cycle. Youth, old age, Death.
Does Solomon at this point embrace nihilism? Yes!!! He exclaims that the hates life (Ecclesiastes 2:17), he longs for death (4:2-3) Yet he stills has a fear of death (2:14-16). How do you want your life to go the next million years? The humanist world view has no answer (see H. J. Blackham earlier quote). Ecclesiastes2:15-16: 15 Then said I in my heart, As it happeneth to the fool, so it happeneth even to me; and why was I then more wise? Then I said in my heart, that this also is vanity.16 For there is no remembrance of the wise more than of the fool for ever; seeing that which now is in the days to come shall all be forgotten. And how dieth the wise man? as the fool.(Also refer to the lyrics of the song DUST IN THE WIND by the group KANSAS).Can you refute any of the conclusions of Solomon? Will you ridicule this material. In 1988 in the September-October of the HUMANIST MAGAZINE a 3 page article was devoted to cutting Schaeffer down to size, but even in that article which was called FRANCIS SCHAEFFER: A LOOK AT ONE OF THE FOREMOST FIGURES IN THE CRUSADE AGAINST HUMANISM the writer gave Schaeffer his due by saying “Schaeffer’s books are not the typical hodge-podge of newspaper headlines and obscure  Biblical prophecies, as in Hal Lindsey’s books. Schaeffer demonstrates a familiarity with the major theologians and some understanding of philosophy, art and literature. His books are clearly in a different league from the typical evangelical Christian reading matter…:” Why did I write about the meaning of life in this letter addressed to you?????? The answer is very simple: You have a spiritual need that must be met, and only Christ can meet it!!!! In the introduction of the book A SHATTERED VISAGE, Ravi Zacharias said this “The most telling aspect of the afternoon I spoke to a group of scientists at the Bell Lab in Holmdel, NJ was the nature of the questions that were raised following the address. None had to do with the technical or scientific expertise that the audience represented. They all had to do with the heart searching questions of men and women in pursuit of meaning of life. I have found these same questions asked time and time again in a variety of settings. After the intellectual that comes to the fore.” Ecclesiastes 3:11b “God has planted eternity in the hearts of men.” 

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Charles Spurgeon “The soul is insatiable till it finds the savoir.”I want to finish with a prediction: There is coming a time in your life that the most important thing to you will be to get your prayer answered by God. When I was ridden in a hospital many years ago I was told that I may not live. My thoughts turned to spiritual things. Does it take a tragic situation for you to wake up? I will pray that you see the humanistic worldview for what it is, and that you would honestly pursue the Bible. Thank you for your time

Finally I have enclosed a copy of my letter published in the Arkansas Democrat-Gazette Newspaper on April 22, 1994:


Brian Bolton, the ordained humanist minister, asserted that humanism deserves out respect in his March 27 article. Does it really?

Humanism is the belief that we are limited to human life standing alone between birth and death. There is no belief in God and the afterlife. Three thousand years ago, Solomon took a look at this humanistic world view in the Book of Ecclesiastes when he limited himself to examining life “under the sun.”

Humanists will tell you that the world evolved, and just as time and chance have determined the human race’s past, it will also determine the human race’s future. Ecclesiastes says, “I returned and saw under the sun that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favor to men of skill; but time and chance happeneth to them all.”

Solomon saw that the humanistic world view was bankrupt because without God in the picture man’s future was left up to time and chance.

When I play with my two children, they constantly are saying, “Daddy, watch me!” Their hearts long for my personal attention just as my heart longs for a daily personal relationship with a God who cares about me.

Why respect a religion like humanism that hands your future over to time and chance instead of a God who created you for a purpose? Humanism tells you that you are just a face in the crowd, and 1 million years from now it will be as though you never existed. Is Bolton a naive humanist who has avoided this conclusion?

Everette Hatcher III

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Daniel Dennett and Stephen Jay Gould pictured together above

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Paul Kurtz who I had the pleasure of corresponding with discusses the life of Stephen Jay Gould below.

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Stephen Jay Gould, 1942-2002

By Paul Kurtz
Chairman, CSICOP

Skeptical inquirers deeply regret the passing of Stephen Jay Gould. He played a unique role in the public square, for he was an eloquent exponent of the scientific outlook. His prolific writings and brilliant lectures at Harvard and universities far and wide on evolutionary paleontology and biology and his forthright criticisms of creationism cast him as a powerful defender of science. At a time when pseudoscientific and fringe claims continue to grow, there are all too few scientists willing to enter into the fray.

Gould’s death leaves a void; and it dramatizes anew how important it is to have popularizers of science. This role was played by Carl Sagan and Isaac Asimov, CSICOP Fellows of the past. We need to encourage today new and daring defenders of science, gadflies in the name of critical inquiry; interpreters able to extend the public’s understanding of science and its methods. All too few scientists and scholars today are willing to venture beyond their specialties in order to communicate with a wider audience.

Gould offered his own often controversial theories on how evolution occurred—such as his punctuated equilibrium hypothesis—and he suffered criticisms as a result. A veteran polemicist, he stood his ground in many debates with scientific colleagues. Throughout, he demonstrated that science grows by constant questioning, and peer review.

Stephen Jay Gould was a Fellow of the Committee for the Scientific Investigation of Claims of the Paranormal and a recipient of its highest “In Praise of Reason” award. He was a frequent speaker at our conferences. He will be sorely missed.

The Darwin Day Program 

The Big Bad Wolf, Theism and the Foundations of Intelligent Design – Page 2

No More NOMA

“I do have one thing in common with the creationists. Like me… they will have no truck with NOMA and its separate magisteria.” – Richard Dawkins 18

Dawkins asserts in the Preface of The God Delusion that: “‘the God Hypothesis’ is a scientific hypothesis about the universe, which should be analysed as sceptically as any other” 19 (including, presumably, Darwinian macro-evolution). He later affirms, in broader terms, that:

The presence or absence of a creative super-intelligence is unequivocally a scientific question, even if it is not in practice – or not yet – a decided one… The methods we should use to settle the matter, in the unlikely event that relevant evidence ever became available, would be purely and entirely scientific methods. 20

Dawkins and intelligent design theorists are in full agreement upon this latter point.

Dawkins defines science as simply: “the honest and systematic endeavour to find out the truth about the real world.” 21 As design theorist Jay W. Richards states: “Methodological naturalism… contradicts the true spirit of science, which is to seek the truth about the natural world, no holds barred.” 22 Dawkins appears to use “science” as a term of endearment extending to any critical investigation of the “real world” to which empirical data has relevance, although as a metaphysical naturalist he assumes that the “real world” is describable in exclusively naturalistic terms. While ID theorists are careful not to allow a priori assumptions to pre-determine the conclusions science reaches, and have followed the lead of David Hume in distinguishing between conclusions that scientific arguments can and cannot support without philosophical extension, Dawkins is not so careful. Bearing these qualifications in mind, the design theorist (especially the theistic design theorist) can welcome Dawkins’ affirmation that: “the existence of God is a scientific hypothesis like any other… God’s existence or non-existence is a scientific fact about the universe, discoverable in principle if not in practice.” 23

In claiming that ID is a scientific theory Dawkins flatly contradicts many critics – including physicist Lawrence Krauss, microbiologist Carl Woese and philosopher Robert Pennock – who argue that intelligent design theory is not a scientific hypothesis. In his Kitmiller v. Doveropinion, Judge John E. Jones III wrote of “the inescapable conclusion that ID is an interesting theological argument, but that it is not science.” 24 Dawkins disagrees. According to the American Civil Liberties Union (ACLU): “Intelligent design… falls outside the realm of science.” 25 Dawkins disagrees. Austin Cline argues that: “Intelligent Design isn’t a part of science.” 26 Dawkins disagrees.

A basic assumption of ID is that an intelligent agent is capable of acting in such a way as to impress empirically detectable evidence of design upon physical reality (this assumption underlies the day-to-day work of many scientists, including archaeologists, cryptographers, forensic scientists, paranormal researchers, conductors of double-blind prayer studies and those engaged in the search for extra-terrestrial life). A world in which God both exists and acts in such an empirically detectable way is therefore empirically distinguishable from a world in which he does not. Dawkins has no truck with: “the erroneous notion that the existence or non-existence of God is an untouchable question, forever beyond the reach of science… Either he exists or he doesn’t. It is a scientific question; one day we may know the answer, and meanwhile we can say something pretty strong about the probability.”27

Dawkins rejects Stephen Jay Gould’s theory of “non-overlapping magesteria” (or NOMA) that:

The net, or magisterium of science covers the empirical realm… The magisterium of religion extends over questions of ultimate meaning and moral value. These two magisteria do not overlap… To cite the old clichés, science gets the age of rocks, and religion the rock of ages; science studies how the heavens go, religion how to go to heaven. 28

Dawkins considers this an act of “bending over backwards to positively supine lengths” 29 to avoid any possibility of conflict (or dialogue) between science and religion. In order to stand any chance of mounting an attack on religion with the sword of science, Dawkins first has to cut through the shield of NOMA. The dialogue negating suggestion that science is about “how” while religion is about “why” actually contains a grain of truth (religion does deal with questions of meaning with which science does not and cannot deal), but is too simplistic. As Dawkins says of NOMA: “This sounds terrific – right up until you give it a moment’s thought.” 30 He dramatizes the point by imagining:

that forensic archaeologists unearthed DNA evidence to show that Jesus really did lack a biological father. Can you imagine religious apologists shrugging their shoulders and saying anything remotely like the following? “Who cares? Scientific evidence is completely irrelevant to theological questions. Wrong magisterium! We”re concerned only with ultimate questions and with moral values. Neither DNA nor any other scientific evidence could ever have any bearing on the matter, one way or the other.” The very idea is a joke. 31

Real world religions make real world claims that therefore intersect with the fields of inquiry handled by science. 32 As philosopher of science Stephen C. Meyer argues:

it’s inherent in the Christian faith to make claims about the real world. According to the Bible, God has revealed himself in time and space, and so Christianity – for good or ill – is going to intersect some of the factual claims of history and science. There’s either going to be conflict or agreement. To make NOMA work, its advocates have to water down science or faith, or both. Certainly Gould did – he said religion was just a matter of ethical teaching, comfort, or metaphysical beliefs about meaning. But Christianity certainly claims to be more than that. 33   

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Lawrence Krauss pictured above and Sean Carroll below

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Lawrence Krauss pictured above with Richard Dawkins and below with Noam Chomsky

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Chomsky, Krauss, and me

Posted on March 15, 2006 by Sean Carroll

Science & Theology News was looking for some famous and charismatic scientists to respond to an interview with Noam Chomsky on various issues touching on science and religion. They were able to get Lawrence Krauss to agree, but then they ran out of ideas and ended up asking me. So you have some of the deepest questions we face about meaning and the universe, addressed by someone recently voted the world’s top intellectual, with responses by the author of The Physics of Star Trek and an assistant professor with a blog. What a great world!

You will notice that most of my answering comments are short and sweet. You can take this as evidence that I know how to pack a tremendous rhetorical punch into just a handful of words, or that I was in a hurry as the deadline was approaching. But sometimes I do go on a bit when a nerve is struck, such as this discussion on whether science and religion ever overlap in their respective spheres of interest.


CHOMSKY: Steve Gould [was] a friend. But I don’t quite agree with him [that science-and-religion are “Non-Overlapping Magisteria”]. Science and religion are just incommensurable. I mean, religion tells you, ‘Here’s what you ought to believe.’ Judaism’s a little different, because it’s not really a religion of belief, it’s a religion of practice. If I’d asked my grandfather, who was an ultra-orthodox Jew from Eastern Europe. ‘Do you believe in God?’ he would have looked at me with a blank stare, wouldn’t know what I’m talking about. And what you do is you carry out the practices. Of course, you say ‘I believe in this and that,’ but that’s not the core of the religion. The core of the religion is just the practices you carry out. And yes, there is a system of belief behind it somewhere, but it’s not intended to be a picture of the world. It’s just a framework in which you carry out practices that are supposed to be appropriate.

KRAUSS: Science and religion are incommensurate, and religion is largely about practice rather than explanation. But religion is different than theology, and as the Catholic Church has learned over the years, any sensible theology must be in accord with the results of science.

CARROLL: Non-overlapping magisteria might be the worst idea Stephen Jay Gould ever had. It’s certainly a surprising claim at first glance: religion has many different aspects to it, but one of them is indisputably a set of statements about how the universe works at a deep level, typically featuring the existence of a powerful supernatural Creator. “How the universe works” is something squarely in the domain of science. There is, therefore, quite a bit of overlap: science is quite capable of making judgments about whether our world follows a rigid set of laws or is occasionally influenced by supernatural forces. Gould’s idea only makes sense because what he really means by “religion” is “moral philosophy.” While that’s an important aspect of religion, it’s not the only one; I would argue that the warrant for religion’s ethical claims are based on its view of the universe, without which we wouldn’t recognize it as religion.

I was going to say that these guys might be famous, but do they have their own blogs? No! Except, of course, Lawrence was our very first guest-blogger, so that counts for something. And, I remembered, Noam Chomsky actually does have a blog. A funny one that consists of answers to occasional interview questions asked by someone from Z magazine, but I suppose it counts. Man, everybody has a blog these days.

On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said:

…Please click on this URL

and you will hear what far smarter people than I have to say on this matter. I agree with them.

Harry Kroto


(Harry Kroto pictured below)

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Stephen Jay Gould is the scholar I will look at today. In  the third video below in the 147th clip in this series are his words “If I were  a bacteria I would be quite satisfied that I was dominating the planet…I don’t know why consciousness should be seen as any state of higher being especially if you use the evolutionist primary criterion of success measured by duration” and I have responded directly to this quote in any earlier post.

50 Renowned Academics Speaking About God (Part 1)

Another 50 Renowned Academics Speaking About God (Part 2)

A Further 50 Renowned Academics Speaking About God (Part 3)

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FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 51 THE BEATLES (Part C, List of those on cover of Stg.Pepper’s ) (Feature on artist Raqib Shaw )

March 19, 2015 – 12:21 am

  The Beatles in a press conference after their Return from the USA Uploaded on Nov 29, 2010 The Beatles in a press conference after their Return from the USA. The Beatles:   I have dedicated several posts to this series on the Beatles and I don’t know when this series will end because Francis […]By Everette Hatcher III | Posted in Francis Schaeffer | Tagged George HarrisonJohn LennonPaul MacCartneyRaqib ShawRingo Starr | Edit | Comments (0)

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 50 THE BEATLES (Part B, The Psychedelic Music of the Beatles) (Feature on artist Peter Blake )


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