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<v Speaker 1>This is episode eighty two of the Christian Research Journal

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<v Speaker 1>Reads podcast Just So Science by Lewis Marcos. This article

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<v Speaker 1>first appeared in the print edition of the Christian Research Journal,

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<v Speaker 1>Volume forty five, number one, in twenty twenty two. The

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<v Speaker 1>Christian Research Journal Reads Podcast presents audio versions of the

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<v Speaker 1>Christian Research Journal articles. To read the full article as

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<v Speaker 1>well as its documentation, go to equipp dot org. That's

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<v Speaker 1>equip dot org.

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<v Speaker 2>Just So Science. This article is by Lewis Marcos and

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<v Speaker 2>is read by an automated voice. Eight years after he

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<v Speaker 2>published his beloved Jungle Book eighteen ninety four, Rudyard Kipling

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<v Speaker 2>wrote another book for children that continues to be read

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<v Speaker 2>a century later, Just So Stories. In these inventive and

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<v Speaker 2>memorable tales, Kipling explains to his readers how the elephant

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<v Speaker 2>got his trunk, the leopard his spots, and the camel

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<v Speaker 2>this hump. The stories, many of which are based on

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<v Speaker 2>folk tales from India and Africa, are great fun. However,

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<v Speaker 2>despite their great imaginative power, they have no basis in

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<v Speaker 2>historical or scientific truth. Derwinian tall Tales. Bookstores today abound

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<v Speaker 2>with would be latter day Kiplings, natural and social scientists

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<v Speaker 2>who tell their own just so stories to explain why

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<v Speaker 2>humans think and desire, behave, and interact the way they do,

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<v Speaker 2>but with one major difference. Whereas Kipling knew his just

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<v Speaker 2>so stories were not true, these writers, who ground their

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<v Speaker 2>cause slash effect explanations in a Darwinian worldview, believe theirs

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<v Speaker 2>are to make matters worse. They don't just think that

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<v Speaker 2>natural selection can explain why our bodies function the way

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<v Speaker 2>they do. They think their just so stories can also

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<v Speaker 2>account for mysterious things unknown in the animal kingdom, things

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<v Speaker 2>like love, virtue, and altruism, as well as our desire

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<v Speaker 2>for beauty, transcendence, and purpose. When modern readers encounter such explanations,

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<v Speaker 2>they tend to shake their heads in agreement, because they

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<v Speaker 2>have been trained to believe that natural selection not only can,

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<v Speaker 2>but must explain all the mysteries of human nature. Having

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<v Speaker 2>your cake and eating it too. The naturalist, the one

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<v Speaker 2>who thinks that all things can be explained and accounted

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<v Speaker 2>for solely based on natural physical mechanical forces, is inconsistent.

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<v Speaker 2>He asserts that nature is structured in a certain way

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<v Speaker 2>naturalism and then tries to hold on to a view

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<v Speaker 2>of reality that demands a supernatural origin for morality, freedom, reason,

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<v Speaker 2>and meaning. In the eighteenth century, David Hume admitted that

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<v Speaker 2>one cannot get an aught. A moral obligation out of

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<v Speaker 2>an is a fact of nature, but that did not

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<v Speaker 2>stop him from seeking to live a moral life and

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<v Speaker 2>expecting the same of others. In the nineteenth century, T. H. Huxley,

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<v Speaker 2>Darwin's Bulldog, reduced human life to physical causes and processes

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<v Speaker 2>over which we have no control, but then rejected determinism,

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<v Speaker 2>insisting that our will is free. In the twentieth century,

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<v Speaker 2>Christian apologist C. S. Lewis taught that naturalism is self refuting,

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<v Speaker 2>for if naturalism is true, then our reason is the

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<v Speaker 2>result of random processes, and we therefore have no grounds

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<v Speaker 2>for trusting our reason, including and especially when our reason

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<v Speaker 2>tells us that naturalism is true. To back up his argument,

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<v Speaker 2>Lewis quotes an evolutionary neo Darwinist named J. B. S. Haldane.

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<v Speaker 2>If my mental processes are determined wholly by the motions

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<v Speaker 2>of atoms in my brain, I have no reason to

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<v Speaker 2>suppose that my beliefs are true, and hence I have

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<v Speaker 2>no reason for supposing my brain to be composed of atoms.

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<v Speaker 2>Needless to say Haldane did not abandon his naturalism to

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<v Speaker 2>day in the twenty first century, Richard Dawkins constantly reminds

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<v Speaker 2>his readers that our world has only the appearance of design,

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<v Speaker 2>while continuing to act and live as if the world

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<v Speaker 2>has the very design and meaning he denies it quantitative

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<v Speaker 2>versus qualitative. The naturalist who would explain all human behavior

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<v Speaker 2>based on Derwinian evolution refuses to acknowledge that the difference

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<v Speaker 2>between the most developed ape and the most primitive man

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<v Speaker 2>is not quantitative but qualitative. As G. K. Chesterton argued

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<v Speaker 2>a century ago in the opening chapter of The Everlasting Man,

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<v Speaker 2>the shift from ape to man is not an evolution

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<v Speaker 2>but a revolution. The so called cavemen who painted reindeer

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<v Speaker 2>on their cave walls were fully human. They were not

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<v Speaker 2>primitive artists, but artists using primitive tools. They were as

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<v Speaker 2>much artists as Michelangelo or Van god or Picasso. A monkey,

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<v Speaker 2>in contrast, does not begin to begin to begin to

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<v Speaker 2>create art. Art marks a leap. A revolution that allows

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<v Speaker 2>for no incremental stages or chance mutations primitive verses advanced.

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<v Speaker 2>The power of the evolutionary paradigm is so strong that

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<v Speaker 2>it has convinced modern people that the flow of history

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<v Speaker 2>is always progressive and evolutionary. In matter of fact, primitive

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<v Speaker 2>tribes still exist in the world to day. While the

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<v Speaker 2>oldest civilizations we know of Egypt and Babylon were highly advanced.

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<v Speaker 2>The primitive and the urban have always existed side by side.

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<v Speaker 2>Had I, when my son was born, switched him with

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<v Speaker 2>a newborn boy from a stone age tribe in Papua

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<v Speaker 2>New Guinea. My son would have grown up as a

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<v Speaker 2>full primitive, while the other boy would have grown up

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<v Speaker 2>as a full modern. More amazingly, when some one who

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<v Speaker 2>grows up in a stone age tribe is afforded the

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<v Speaker 2>chance to study in a civilized university, he quickly learns

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<v Speaker 2>and adapts without the need for a score of generations

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<v Speaker 2>to evolve his brain. Caveman and missing links, the so

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<v Speaker 2>called cave man was as much a man as any

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<v Speaker 2>stone age tribesman living to day. Apes and monkeys continue

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<v Speaker 2>to be apes and monkeys. Perhaps there was a great

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<v Speaker 2>primate that possessed a hominid shape, but it was a

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<v Speaker 2>primate none the less. The qualitative leap between the unconscious

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<v Speaker 2>hominid and the conscious cave man is not like that

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<v Speaker 2>between two sides of a cavern, but between the Earth

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<v Speaker 2>and the Andromeda galaxy. It is true that in the

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<v Speaker 2>Problem of Pain, Lewis spins a myth of creation and fall,

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<v Speaker 2>in which he suggests that God might have used evolutionary

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<v Speaker 2>forces to shape our hominid form. But he makes it

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<v Speaker 2>clear that that hominid was not human. It was only

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<v Speaker 2>after God breathed the soul into that hominid. There is

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<v Speaker 2>that qualitative leap Chesterton's Revolution that takes place outside of

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<v Speaker 2>time and space, and in violation of both Darwinian gradualism

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<v Speaker 2>and neo Darwinian mutation, that man became man and could

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<v Speaker 2>make judgments of truth, beauty, and goodness, and could perceive

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<v Speaker 2>time flowing past. The missing link is called the missing

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<v Speaker 2>link because it is missing, it continues to be so

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<v Speaker 2>naturally so selected heroes. Now that I have described the

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<v Speaker 2>flawed and contradictory nature of Darwinian just so stories, I

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<v Speaker 2>would like to offer an example of just such a

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<v Speaker 2>story from a recent book that I have enjoyed greatly

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<v Speaker 2>and from which I have gained much insight, Christopher Madougall's

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<v Speaker 2>Natural Born Heroes. How a daring band of misfits mastered

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<v Speaker 2>The Lost Secrets of Strength and Endurance Enough twenty fifteen.

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<v Speaker 2>In choosing this book, I mean no disrespect to Medougal,

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<v Speaker 2>nor do I mean to imply that his book is

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<v Speaker 2>weak or flawed. His book is just one of thousands

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<v Speaker 2>to day that take the exclusive explanatory power of Darwinian

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<v Speaker 2>evolution as a given and expect their readers to do

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<v Speaker 2>the same. A survey of books not selected. Rather than

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<v Speaker 2>choose MacDougall's book, I could have taken up the works

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<v Speaker 2>of Sam Harris or Daniel Dennett, but like their fellow

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<v Speaker 2>New atheist Dawkins, they thankfully reject the racist and eugenicist

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<v Speaker 2>implications of their Darwinian worldview. I could have considered the

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<v Speaker 2>fine work of Jared Diamond, whom I respet beck and admire,

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<v Speaker 2>but his works are so reductive that they border perilously

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<v Speaker 2>close on being anti humanistic. I could have looked at

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<v Speaker 2>the provocative and entertaining work of Oliver Sachs, but the

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<v Speaker 2>stories he tells, far from proving Darwinism, prove that Christianity

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<v Speaker 2>is correct to teach that we are not souls trapped

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<v Speaker 2>in bodies, but in fleshed souls, and that therefore whatever

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<v Speaker 2>happens to our bodies brains has a direct effect on

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<v Speaker 2>our souls minds. I could even have selected the work

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<v Speaker 2>of my personal hero, Jordan Peterson. But though he bases

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<v Speaker 2>many of his bracingly true insights on Darwinian macroevolution, those

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<v Speaker 2>insights only necessitate a microvolutionary belief that God equipped every

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<v Speaker 2>species with adaptation strategies, and that he sometimes reuse those strategies.

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<v Speaker 2>Why heroism makes no Darwinian sense, So woudougle it is?

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<v Speaker 2>But let me say again what a wonderful book Natural

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<v Speaker 2>Born Heroes is. If you are interested in the legacy

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<v Speaker 2>of ancient Greece, the Greek theater of World War Two,

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<v Speaker 2>the nature of heroism, or the newest breakthroughs in health, diet,

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<v Speaker 2>and exercise, you will enjoy this book. If, like me,

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<v Speaker 2>you are interested in all four, then it is a

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<v Speaker 2>must read. At the core of the book are questions

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<v Speaker 2>of perennial importance. What prompts people like the British and

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<v Speaker 2>Cretin rebels, who risked all to literate Crete from the

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<v Speaker 2>Nazis to perform self sacrificial acts of heroism, and how

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<v Speaker 2>are they able to accomplish those acts physically? Though he

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<v Speaker 2>goes on to suggest all manner of just so Darwinian

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<v Speaker 2>stories to account for the heroic altruism of the Cretins.

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<v Speaker 2>Medougal begins by confessing that natural selection alone cannot explain

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<v Speaker 2>why people do such things. Even Charles Darwin found heroes bewildering.

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<v Speaker 2>Darwin's great gift to science was simplifying all life to

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<v Speaker 2>pure mathematics. Your one and only goal on Earth is multiplication.

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<v Speaker 2>Everything you do, every instinct you have, is an evolutionary

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<v Speaker 2>urge to make babies and behind as many copies of

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<v Speaker 2>yourself as possible. From that perspective, heroism makes no sense.

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<v Speaker 2>Why risk a grave for someone else if there's no

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<v Speaker 2>guarantee of a biological payoff? Dying for your own kids,

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<v Speaker 2>smart dying for arrivals, genetic suicide, evolved bodies. Maybe. In

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<v Speaker 2>trying to account for this Darwinian conundrum, Madougle tells fascinating

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<v Speaker 2>stories about how our bodies are capable of far more

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<v Speaker 2>than we might think. The elastic fascia connective tissue that

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<v Speaker 2>runs through our body is remarkably tough and resilient, and

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<v Speaker 2>we can run off the fat stores in our body

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<v Speaker 2>for a remarkably long time, our fight or flight instincts

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<v Speaker 2>can be channeled, and our fascia retains a physical memory

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<v Speaker 2>of what we once did and can do again. Could

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<v Speaker 2>some of these physical capabilities have evolved in a group

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<v Speaker 2>of hominate primates, perhaps, but as I explained above, those

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<v Speaker 2>hominids were not human. Madougle does make convincing arguments that

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<v Speaker 2>early hunter gatherers had these physical skills, But those hunter

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<v Speaker 2>gatherers were as fully human as the caveman artists of Lasco,

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<v Speaker 2>and in any case, they still exist today side by

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<v Speaker 2>side with modern evolved humans. Evolved souls impossible. It is

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<v Speaker 2>true that our bodies are equipped to perform heroic and

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<v Speaker 2>altruistic deeds, and that our instincts often allow us to

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<v Speaker 2>call on that equipment in situations of great stress and danger,

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<v Speaker 2>but that does not explain why we choose consciously to

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<v Speaker 2>perform altruistic deeds rather than run away, which our bodies

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<v Speaker 2>are equally equipped to do. It is also true that

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<v Speaker 2>our decision to choose the way of altruism is often

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<v Speaker 2>instilled in us by myths and legends passed down by

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<v Speaker 2>our ancestors. But those stories were passed down by human

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<v Speaker 2>beings who were themselves conscious agents, and who made conscious

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<v Speaker 2>choices that very often ran counter to the instinctual demands

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<v Speaker 2>of their bodies. Perhaps a Darwinian scientist will someday come

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<v Speaker 2>up with a way to account for the chemical composition

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<v Speaker 2>of the DNA by means of natural selection. Even if

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<v Speaker 2>he succeeded in doing so, however, he would still be

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<v Speaker 2>unable to account for the non physical information that is

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<v Speaker 2>front loaded on to those chemical strands, the real root

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<v Speaker 2>of heroism. Near the close of his book, Medougal questions

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<v Speaker 2>a nonagenarian survivor of the cret and Resistance as to

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<v Speaker 2>why he and his fellow freedom fighters acted so altruistically.

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<v Speaker 2>The answer he received strikes in with the power of

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<v Speaker 2>a divine revelation, and he assures us that he will

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<v Speaker 2>never forget that rare moment of illumination. But the answer

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<v Speaker 2>that is revealed to him points not to the ironclad

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<v Speaker 2>laws of natural selection, but to a uniquely human legacy

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<v Speaker 2>of people, primitive or modern, hunter gatherer or urban who

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<v Speaker 2>so transcended their biology and their animal instincts as to

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<v Speaker 2>achieve an ethical spirit and a moral imagination qualitatively different

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<v Speaker 2>from anything in the animal kingdom. When you live in

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<v Speaker 2>a place like this, small by itself. You're brought up

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<v Speaker 2>to give help, not wait for it. When your neighbor

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<v Speaker 2>needs something, he needs you the person he knows, not

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<v Speaker 2>the army, not the police. You, And if you're not there,

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<v Speaker 2>someday you'll have to look him in the face and

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<v Speaker 2>explain emphasis in original. Madougal, for all his great insight

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<v Speaker 2>into the way the human body works, cannot reduce heroism

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<v Speaker 2>to the Darwinian goal of multiplication. Nor can his just

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<v Speaker 2>so stories account for why he and all of us

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<v Speaker 2>are so powerfully drawn to the actions of heroes that

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<v Speaker 2>we cannot stop writing and reading engaging books like natural

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<v Speaker 2>Born Heroes.

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<v Speaker 3>Thank you for listening to another episode from the Christian

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<v Speaker 3>Research Journal Reads podcast, which provides audio articles of Christian

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<v Speaker 3>Research Journal articles.

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<v Speaker 1>If you go to equip dot.

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<v Speaker 3>Org, you will find a brand new article for the

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<v Speaker 3>Christian Research Journal published weekly. In addition, please subscribe to

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<v Speaker 3>our other podcasts. Wherever you find your favorite podcasts, you

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<v Speaker 3>will find the Christian Research Journal Reads podcast, the Postmodern

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<v Speaker 3>Hank Unplugged podcast, where CRI President Hank Canagraph takes you

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<v Speaker 3>out of the studio and into his study to engage

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<v Speaker 3>in in depth, free flowing, essential Christian conversations on critical

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<v Speaker 3>issues with some of the most interesting and informative people

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<v Speaker 3>on the planet. At equipp dot org, you will also

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<v Speaker 3>find a lot of resources to equip you, including many

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<v Speaker 3>thousands of Christian Research Journal articles. That's e qu ip

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<v Speaker 3>dot o RG