Truckling to the Faithful: A Spoonful of Jesus Helps Darwin Go Down

For if we ever begin to suppress our search to understand nature, to quench our own intellectual excitement in a misguided effort to present a united front where it does not and should not exist, then we are truly lost.
–Stephen Jay Gould

If you’re a regular at this website, you’ve heard me complain about scientific organizations that sell evolution by insisting that it’s perfectly consistent with religion.   Evolution, they say, threatens many peoples’ religious views — not just the literalism of Genesis, but also the morality that supposedly emanates from scripture.   Professional societies like the National Academy of Sciences — the most elite organization of American scientists — have concluded that to make evolution palatable to Americans, you must show that it is not only consistent with religion, but also no threat to it.  (And so much the better if, as theologians like John Haught assert, evolution actually deepens our faith.)  Given that many members of such organizations are atheists, their stance of accommodationism appears to be a pragmatic one.

Here I argue that the accommodationist position of the National Academy of Sciences, and especially that of the National Center for Science Education, is a self-defeating tactic, compromising the very science they aspire to defend.  By seeking union with religious people, and emphasizing that there is no genuine conflict between faith and science, they are making accommodationism not just a tactical position, but a philosophical one.  By ignoring the significant dissent in the scientific community about whether religion and science can be reconciled, they imply a unanimity that does not exist.  Finally, by consorting with scientists and philosophers who incorporate supernaturalism into their view of evolution, they erode the naturalism that underpins modern evolutionary theory.

Let’s begin with  a typical accommodationist statement—this one from the National Academy of Sciences:

Acceptance of the evidence for evolution can be compatible with religious faith. Today, many religious denominations accept that biological evolution has produced the diversity of living things over billions of years of Earth’s history. Many have issued statements observing that evolution and the tenets of their faiths are compatible. Scientists and theologians have written eloquently about their awe and wonder at the history of the universe and of life on this planet, explaining that they see no conflict between their faith in God and the evidence for evolution. Religious denominations that do not accept the occurrence of evolution tend to be those that believe in strictly literal interpretations of religious texts.

This at least recognizes some conflict between evolution and fundamentalist faiths, but downplays it.  The National Academy website also includes three statements by religious scientists, Kenneth Miller, Father George Coyne of the Vatican, and Francis Collins, averring no conflict between the Gouldian magisteria.

There are no statements by anyone who sees faith and science as in conflict.  This is not because those people don’t exist: after all, there are plenty of scientists and philosophers, including myself, Richard Dawkins, Sam Harris, Steven Pinker, P. Z. Myers, Dan Dennett, A. C. Grayling, and Peter Atkins, who feel strongly that science and religion are incompatible ways of viewing the world.  Several of these people have written books to that effect.  Apparently the NAS prefers to ignore this dissent.

When a professional organization makes such strong statements about the compatibility of science and faith, and ignores or gives but a polite nod to the opposing view, that organization is endorsing a philosophy.  This goes beyond saying that evolution is true.  The NAS is saying that most religious people and scientists have no problem with evolution and faith.  Given that 40% of Americans reject evolution outright (almost entirely on religious grounds), while 92% of NAS scientists reject the idea a personal god, the National Academy is clearly pushing its agenda in defiance of evidence.

Among professional organizations that defend the teaching of evolution, perhaps the biggest offender in endorsing the harmony of science and faith is The National Center for Science Education.  Although one of their officers told me that their official position on faith was only that “we will not criticize religions,” a perusal of their website shows that this is untrue.  Not only does the NCSE not criticize religion, but it cuddles up to it, kisses it, and tells it that everything will be all right.

In the rest of this post I’d like to explore the ways that, I think, the NCSE has made accommodationism not only its philosophy, but its official philosophy. This, along with their endorsement and affiliation with supernaturalist scientists, philosophers, and theologians, inevitably corrupts their mission.

Let me first affirm that I enormously admire the work of the NCSE and of its director, Eugenie Scott and its president, Kevin Padian.  They have worked tirelessly to keep evolution in the schools and creationism out, most visibly in the Dover trial.  But they’re also active at school-board hearings and other venues throughout the country, as well as providing extensive resources for the rest of us in the battle for Darwin.   They are the good guys.

So why am I using this space to criticize the organization?  I suppose it’s because I feel that in its battle against creationism, the NCSE should represent all evolutionary biologists.  But they are not representing a lot of us when they nuzzle up to theologians and vigorously push the harmony of science and religion. In effect, they’re pretending that the many people who disagree with their philosophical message don’t exist. Yet they can afford to ignore us because, in the end, where else can we atheists go for support against creationists?

The pro-religion stance of the NCSE is offensive and unnecessary — a form of misguided pragmatism.  First, it dilutes their mission of spreading Darwinism, by giving credibility to the views of scientists and theologians who are de facto creationists, whether they admit it or not.  Second, it departs from their avowed mission to be philosophically neutral.  Third, it disingenuously pretends that evolution poses absolutely no threat to faith, or conflicts with faith in any way.

None of this would be a problem if the NCSE would just stick to its avowed mission and “neutral” stance toward religion.

What is this mission?   As stated on one of its webpages:

What does NCSE do?

The National Center for Science Education, founded in 1981, engages in a number of activities advancing two primary goals: improving and supporting education in evolution and the nature of science, and increasing public understanding of these subjects.

If they just did this, there would be no problem.  So do they have to engage with faith to advance the teaching of evolution?  Apparently not, at least if you look at their religious position on the same page:

What is NCSE’s religious position?

None. The National Center for Science Education is not affiliated with any religious organization or belief. We and our members enthusiastically support the right of every individual to hold, practice, and advocate their beliefs, religious or non-religious. Our members range from devout practitioners of several religions to atheists, with many shades of belief in between. What unites them is a conviction that science and the scientific method, and not any particular religious belief, should determine science curriculum.

This stance of religious—and philosophical!–neutrality is underscored by a speech given by Eugenie Scott:

I think we make a grave error when we confuse philosophical views derived from science — even those we support — with science itself. . . .

I must say, though, that over the last several months I have presented lectures at several universities and two meetings of professional scientists in which I have argued that a clear distinction must be drawn between science as a way of knowing about the natural world and science as a foundation for philosophical views. One should be taught to our children in school, and the other can optionally be taught to our children at home.

But despite their avowed commitment to not mixing philosophy with science, an important part of the NCSE’s activities is its “Faith Project,” whose director is the theologically trained Peter M. J. Hess.  This project appears to be devoted entirely to the philosophical position that evolution need not conflict with “proper” faith.   Among the pages of this project is Hess’s statement, in “Science and Religion”:

In public discussions of evolution and creationism, we are sometimes told that we must choose between belief in creation and acceptance of the theory of evolution, between religion and science. But is this a fair demand? Must I choose only one or the other, or can I both believe in God and accept evolution? Can I both accept what science teaches and engage in religious belief and practice? This is a complex issue, but theologians, clergy, and members of many religious traditions have concluded that the answer is, unequivocally, yes.

You can’t get much more explicit than this.  To those of us who hold contrary views, including the idea that religion is dangerous, this logic sounds like this:

We are sometimes told that we must choose between smoking two packs a day and pursuing a healthy lifestyle.  Many cigarette companies, however, hold unequivocally that no such choice is necessary.

More accommodationism rears its head in the section called “How Do I read the Bible? Let Me Count the Ways”:

Contrary to what biblical literalists argue, the Bible was not intended by its authors to teach us about science — which did not exist at the time the Hebrew oral traditions were set in writing as the Book of Genesis. The Bible does not teach us the literal truths that the earth is flat, or that a global flood once covered Mt. Everest, or that we inhabit a geocentric cosmos, or that the world was created as we now observe it in six solar days, or that species were specially created in their present form and have not changed since the days of creation.

Rather, the Bible can be read as a record of one particular people’s developing moral relationship with the God in whom they placed their trust. As such, it enshrines timeless ideals about the integrity of creation and human responsibility within that creation. For biblical believers, part of that responsibility is using the gift of human rationality to discover the exciting story of how life ― including human life ― has developed on the earth.

Well, the Bible wasn’t intended to teach us about science, but it was intended to be an account of where life came from, and it is still read that way by a huge number of Americans.   What gives the NCSE the right, or the authority, to suggest how people interpret the Bible?

The “recommended books” page of the NCSE’s religion section gives the same one-sided view.  The section on “Theology, Evolution, and Creation” lists 36 books.  Every one of them appears to offer an accommodationist viewpoint.  Another 38 books appear (on the same page) in a “related themes in science and religion” section on the same page.  In both section we find all the familiar names: Francis Collins, John Haught, Kenneth Miller, Michael Ruse, Simon Conway Morris, John Polkinghorne, Joan Roughgarden, and so on — accommodationists all.  There are no books by Daniel Dennett, Sam Harris, Richard Dawkins, Christopher Hitchens, A.C. Grayling, and all those who have criticized the science-faith concordat.

As is usual in accommodationist literature, when the neo-atheist evolutionists are mentioned, they are done so dismissively, and held partially responsible for arousing anti-evolution sentiment:

When scientists such as William Provine and Richard Dawkins present philosophical materialism as the inevitable outgrowth of science or evolution (Dawkins 1987; Provine 1989) they reinforce the view encouraged by Morris and other antievolutionists that “one cannot be an evolutionist and a Christian.”

Perhaps most telling, the NCSE markets, as “staff publications,” some books that apparently show how religion and science can live happily together.   Take a look at the page on which you’re supposed to sign up as an NCSE member. There you’ll find the “staff publication” Catholicism and Science, by  Peter M. J. Hess (director of the “Faith Project”). By advertising the book in this way the NCSE is saying, “here’s our point of view.”  What is the point of view of Catholicism and Science? The book is so new that I haven’t seen it, but here’s the description on Amazon:

When most people think about Catholicism and science, they will automatically think of one of the famous events in the history of science — the condemnation of Galileo by the Roman Catholic Church. But the interaction of Catholics with science has been — and is — far more complex and positive than that depicted in the legend of the Galileo affair. Understanding the natural world has always been a strength of Catholic thought and research — from the great theologians of the Middle Ages to the present day — and science has been a hallmark of Catholic education for centuries.

Of course this doesn’t mention that the Catholic church itself has gone back and forth on the veracity of evolution.  Pope John Paul II, for example, declared that God inserted a soul somewhere in the lineage between Australopithecus and Homo. (Scott mentions this view, albeit only in passing, in an essay “Creationists and the Pope’s Statement.” But Dr. Scott’s long discussion of the position of the Catholic Church is celebratory, completely ignoring how the views of many Catholic contravene everything we know about human evolution.

Digging deeper into the NCSE site, one finds it riddled with strange lucubrations about religion.  For example, in an essay by Phila Borgeson called “Is There Two-Way Traffic on the Bridge? Why ‘Intelligent Design’ is not Fruitful Theologically,” one finds this:

The little we know about God from “intelligent design” is not congruent with an understanding of God that takes Hebrew and Christian scriptures seriously.  . . In Christian scripture, the central way in which God is related to his creation is, of course, through Christ’s redemption of the suffering of the world. Out of this emerges a theodicy that embraces as the price of the freedom God has bestowed on creation what we often read as the cruelty and caprice of nature. A designer God, though, must also be the designer of pain and death. In theological terms, “intelligent design” offers no articulation of how salvation is accomplished and constructs a God that is hard to square with the God who is steadfast love and suffering servant. George Murphy, working within his Lutheran tradition, has placed much emphasis on a theology of the cross as central to an understanding of God’s interaction with creation (Murphy 2002, 2003). Jürgen Moltmann stresses God’s suffering with God’s people, drawing on the Hebrew concept of shekinah and the kabbalistic concept of zimzum along with the Christian understanding of the kenosis (self-emptying) of God (Moltmann 2001). WH Vanstone pointed out in prose and hymn that the image of God as a creator, omnipotently, serenely, and detachedly presiding, then occasionally condescending to manipulate things to his will, is totally incongruent with what Christians know in the divine self-emptying of Christ (Vanstone 1977).

Zimzum?  Can somebody please tell me what on earth this tedious exegesis has to do with science education?

But my main beef is this: the NCSE touts, shelters, or gives its imprimatur to intellectuals and scientists who are either “supernaturalists” (the word that A. C. Grayling uses for those who see supernatural incursions into the universe) or who have what Dan Dennett calls “belief in belief”—the idea that while religion may be based on false beliefs, those beliefs are themselves good for society. (Among the former are Kenneth Miller and John Haught, the latter Michael Ruse and Francisco Ayala).  Both of these attitudes draw the NCSE away from its primary mission of promoting evolutionary biology, and push it into the hinterlands of philosophy and theology.

I have discussed Kenneth Miller’s views on evolution before, in particular his explicit Catholic theism  (i.e., God interacts directly with the world), and his speculation that these interactions may occur through perturbations in subatomic particles. He has also floated the idea that God set up the laws of physics so that they were particularly propitious for the appearance of life on Earth, and so made inevitable the appearance of highly intelligent beings who could apprehend and worship their creator.  Miller’s theism is also reflected in his published statements such as the following:

In reality, the potential for human existence is woven into every fiber of that universe, from the starry furnaces that forged the carbon upon which life is based, to the chemical bonds that fashioned our DNA from the muck and dust of this rocky planet. Seems like a plan to me.

And this:

. . . . .the God that we know through Christianity is not someone who acts like an ordinary human being, who simply happens to be endowed with supernatural powers. We are talking about a being whose intelligence is transcendent; we’re talking about a being who brought the universe into existence, who set up the rules of existence, and uses those rules and that universe and the natural world in which we live to bring about his will.

As both Massimo Pigliucci (a biologist and philosopher at Stony Book) and I have noted, this kind of talk comes perilously close to intelligent design; indeed, it may well be a form of intelligent design.  If God “uses rules” to bring about his will, then evolution cannot be undirected.

John Haught, another person who appears frequently on the NCSE website (and was also a religious witness in the Dover trial), has an equally teleological view of evolution.   In his accommodationist books God After Darwin and the more recent Deeper than Darwin, he espouses a teleology in which evolution is ineluctably drawn by God to some future point of perfection.  In God after Darwin, he approvingly cites (p. 83) the Jesuit philosopher Teilhard de Chardin’s suggestion:

. . . . that a metaphysically adequate explanation of any universe in which evolution occurs requires — at some point beyond the limits that science has set for itself — a transcendent force of attraction to explain the overarching tendency of matter to evolve toward life, mind, and spirit.

But any injection of teleology into evolutionary biology violates precisely the great advance of Darwin’s theory: to explain the appearance of design by a purely materialistic process — no deity required.   In a letter to his mentor Charles Lyell, Darwin explicitly decried the idea of divine intervention in evolution:

I entirely reject, as in my judgment quite unnecessary, any subsequent addition ‘of new powers and attributes and forces,’ or of any ‘principle of improvement’, except in so far as every character which is naturally selected or preserved is in some way an advantage or improvement, otherwise it would not have been selected. If I were convinced that I required such additions to the theory of natural selection, I would reject it as rubbish. . . I would give absolutely nothing for the theory of Natural Selection, if it requires miraculous additions at any one stage of descent.

If we’re to defend evolutionary biology, we must defend it as a science: a nonteleological theory in which the panoply of life results from the action of natural selection and genetic drift acting on random mutations.

The directors of the NCSE are smart people.  They know perfectly well — as did Darwin himself — that evolutionary biology is and always has been a serious threat to faith.  But try to find one acknowledgment of this incompatibility on their website.  No, all you’ll find there is sweetness and light. Indeed, far from being a threat to faith, evolution seems to reinforce it!  Is it disingenuous to be a personal atheist, as some NCSE officials are, and yet tell others that their faith is compatible with science? I don’t know.  But the NCSE’s pragmatism has taken it far outside its mandate. Their guiding strategy seems to be keep Darwin in the schools by all means necessary.

Am I grousing because, as an atheist and a non-accommodationist, my views are simply ignored by the NAS and NCSE?  Not at all.  I don’t want these organizations to espouse or include my viewpoint.  I want religion and atheism left completely out of all the official discourse of scientific societies and organizations that promote evolution.  If natural selection and evolution are as powerful as we all believe, then we should devote our time to making sure that they are more widely and accurately understood, and that their teaching is defended.  Those should be the sole missions of the National Academy of Sciences and the National Center for Science Education.  Leave theology to the theologians.


  1. Posted April 30, 2009 at 8:36 am | Permalink

    Greetings I’ve always begun with a “no matter what our views, disciplines or fields of study, we are ALL still speaking of one and the same universe. This speaks to me of the holographic nature of creation of which we are each give our own perception through visions, views and the constant stream of thoughts which come to mind, through which the universe reveals its self to us. This to me, is evolution in progress. we are indeed riding the crest of evolution, with each conceived being imprinted with all the cosmos has journeyed through. in other words, Each and every one of us picks up on the cosmic consciousness to where it has evolved to, to that particular momend in time. As in, materialized on matter. I now see time as the drag of the process of materializing itself in matter. While the universe has taken billions of years to materialize life on earth to where it has evolved to now taking mere months to dream ourselves in matter and be give life on planet earth. it is not about picking it apart, rather it is a case of how we fit all the diverging views into one over all comprehensive one. our kids pick up on where we are at, and are indeed lightyears ahead of us until we begin school them to the facts and gures of life which cannot help have the prisms of insight dance off into the spectrums of wonder. while educations has fast forwarded us and continually have us crash through the thought barriers of the frontiers of our mind. Ultimately, ALL humanity is about, is the product of the thoughts which have come to some one mind and have been acted upon. some day soon it will all begin make sense, as it has to me, thought it is way to much to sum it up in the hear and now and there will be many others as all the gifts and blessings we have been showered with will have life come work for all of us. We have been so focused on being right, more and more is left out of the picture. if it doesn’t make sense, it is because we are looking from the outside in, rather than the insight out.

  2. Louise
    Posted May 2, 2009 at 8:57 am | Permalink

    What are we trying to accomplish here?

    To expose students to science as much as possible.

    If we accept the (slightly Old Testament) gauntlet that there is a war going on and that you can’t accept evolution without rejecting religion outright, we do give all the religious nut jobs out there a reason to stay away. And some of those nut jobs happen to be the parents of children who control (or at least try to control) their children’s exposure to ideas.

    As far as I’m concerned, religious people who accept evolution are preferable to religious people who reject it. As the history of philosophy shows, pantheism and deism eventually lead to atheism. Time is on our side here. It’s just a very slow process, but I’m convinced we’ll get there. There are many countries in Western Europe where creationism has been marginalized. Just let’s be smart about it.

  3. Posted May 5, 2009 at 4:56 pm | Permalink

    The way I see it, if God and His nature can be backed up by science, then He ceases to be God!

  4. bruce john power
    Posted May 21, 2009 at 6:33 pm | Permalink

    I rejected christianity, the bible, genesis, and jesus at my C of E boarding school when I was 16. I have reached the ripe old age of 78 and my views have not changed – even allowing my first wife was a strict R.C. and my second is a strict adventist. But, it is always nice to find a site that I agree with. I’ve written a few articles about it – if you are interested.

  5. Posted June 11, 2009 at 5:45 am | Permalink

    thanks this post. I made some adjustments

  6. Posted June 11, 2009 at 11:22 am | Permalink

    Thank you to evolutionary biologists Jerry Coyne and Richard Dawkins for launching the excruciating, yet necessary, new debate on whether, when, and which “out” atheists should participate in accommodationist communications with non-atheists — and which should speak in protest. I have already begun posing this question for discussion within my circles. I will be seeing both Michael Shermer and Robert Wright tonight after a Skeptic Society meeting here in L.A., so I will continue the dialogue with them. In addition, my husband (Michael Dowd, who was the lecturer at the Skeptic Society this past Sunday) and I will be on a National Center for Science Education float trip through the Grand Canyon with Eugenie Scott in July, so there will be much more opportunity to talk this issue through with a diversity of key players.

    In the meantime, I have one idea to contribute to the mix, and it is an idea that I have been preaching in churches (yes, preaching in churches — in my own tradition, Unitarian Universalism) since September 2008). The challenge I have been posing to religiously liberal and atheist audiences is this:

    Until the majority of churches in America preach evolution from the pulpit and teach evolution in inspiring ways in religious education classes, we will never see an end to the science and religion war in Amerca.”

    For more on this line of thinking, go to the sermon PDF or audio of my “Evolution Now” manifesto, or the longer chapter I contributed to a forthcoming book (chapter titled, “Evolution Now: The Epic of Evolution in Children’s Religious Education”). You can link to those via Connie Barlow’s publications page on my website.

    So here is my challenge to fellow atheists (or speaking positively about what we are, evolutionary emergentists):

    Let’s do a better job of allurement for the fence sitters and especially for the religiously moderate. We’ve done a great job of speaking the truth of evolution and the immense value of evidential science as a way of knowing — and especially as a way of knowing that welcomes new discoveries. But, as a group, we have been lousy thus far at espousing evolution for its inherent beauty and utility. To quote evolutionary biologist David Sloan Wilson, author of Evolution for Everyone,

    “The most extraordinary fact about public awareness of evolution is not that 50 percent don’t believe it but that nearly 100 percent haven’t connected it to anything of importance in their lives. The reason we believe so firmly in the physical sciences is not because they are better documented than evolution but because they are so essential to our everyday lives. We can’t build bridges, drive cars, or fly airplaines without them. In my opinion, evolutionary theory will prove just as essential to our welfare and we will wonder in retrospect how we lived in ignorance for so long.”

    That’s the utility side of the evolutionary emergentist worldview. For the beauty side, check out my “” educational website and peruse some of the offerings: children’s curricula, evolutionary parables, Great Story Beads, “Death Through Deep-Time Eyes.” There you can also learn more about how, in 7 years of living entirely on the road speaking in hundreds of religious and secular settings, Michael Dowd and I have been called America’s evolutionary evangelists. There you can also peruse some amazing Stories of Awakening to Evolution” that stem from our traveling evangelism.

    Finally, for those skeptical about how it is possible for an atheist to deliver a great and completely honest sermon, go to YouTube and search for this phrase “best sermon ever”. You will be astonished at who snagged that honor!

  7. Leah
    Posted January 4, 2010 at 5:19 pm | Permalink

    So, in essence, your rebuttal to the notion that science and theism are compatible is… “No they’re not”? Or is it, “Not everyone believes that”?


    Sorry, but since when has the number of adherents to a particular belief made it any more or less true?

    Philosophically, science (including the theory of evolution) and theism are not incompatible. The truth of the one does not negate the truth of the other (and if that is false, you have certainly made no attempt to show it). It doesn’t matter how many scientists or fundamentalists “believe” otherwise. Your “belief” is not evidence. It doesn’t prove anything. You, being a scientist, ought to know that.

    This is not the domain of science, it is the domain of philosophy, a subject with which you are clearly unacquainted. Perhaps you’d better stick to science, and leave philosophy to the philosophers.

  8. Morgan-LynnGriggs Lamberth
    Posted January 5, 2010 at 12:49 am | Permalink

    Teleology contradicts no preordained outcomes that science reveals. Otherwise arises the new Omphalos argument that it is only apparent non-planning, anti-chance agency know as natural selection works. That is stupid, folks1
    Superstition can accommodate itself to science , but science must avoid any creationist overtones, even that of the likes of Miller!

  9. Toby
    Posted January 28, 2010 at 9:36 am | Permalink

    I must admit this topic has been somewhat of a dilema for me too, take the moderate path and try to include the religious and thusly open their eyes to reason and science, or to deride the ridiculous anti-science rubbish spouted oh so frequently.
    It’s most liely a failing of mine, but i tend to use either approach depending on my mood that day.
    The evolution deniers tend to fall into 2 camps, the innocently ignorant and the willfully ignorant. In all likelihood, the softly softly approach would be a benefit to the former group, whereas no approach at all will likely effect the latter group.
    Looking at it this way, would seem to suggest the NSCE’s approach to be supierior, however my personal views take the more extreme path. I see religion as a mental health issue, one that can and should be treated.
    It may be hypocritical, but i feel the right course may not necessarily be the best course. Actively seeking to attack religion, while undoubtable the right thing to do, will ultimately lead to a longer period of support for the irrational fairy stories of religion.

  10. Renessa Bak
    Posted January 28, 2010 at 9:56 am | Permalink

    no matter our individual disciplines or belief, we are all speaking of one and the same happening. With our each being give a different version of it? know it presents me with an ever broader picture, including the realization, with every fresh thought, dream and vision coming into mind, we are evolution in progress.
    with most of its happening in our sleep

  11. gussf
    Posted April 16, 2010 at 1:19 am | Permalink

    Do you want your opinions taught in a science classroom?

  12. Caroline52
    Posted June 2, 2012 at 12:54 pm | Permalink

    I agree that the NAS is being misleading when they say “scientists….have written eloquently…explaining they see no conflict.”

    As written, this misleadingly suggests that it is the norm among scientists to be accommodationist and believe in god.

    Has anyone petitioned them to at least change this to:

    ” There are scientists… who have written eloquently…explainig they see no conflict…”

    I think they would have a hard time saying no to this change if enough scientists signed a petition to that effect.

    I know that’s far short, but sometimes a series of small steps is the best way to get something to change.

  13. Don
    Posted April 24, 2009 at 2:07 pm | Permalink

    Gerald: What is a cop out? Lazy? How so? Don

29 Trackbacks/Pingbacks

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  3. [...] Coyne has just addressed this at his blog, in Truckling to the Faithful: A Spoonful of Jesus Helps Darwin Go Down, which (despite the unfortune title) is actually a quite good write-up and thorough explanation of [...]

  4. [...] Truckling to the Faithful: A Spoonful of Jesus Helps Darwin Go Down [...]

  5. [...] Truckling to the Faithful: A Spoonful of Jesus Helps Darwin Go Down For if we ever begin to suppress our search to understand nature, to quench our own intellectual excitement in a [...] [...]

  6. [...] A Spoonful of Jesus Helps Darwin Go Down”, Coyne criticizes the NCSE: The pro-religion stance of the NCSE is offensive and [...]

  7. [...] answer is “Yes” and Scordova at UD do it quite well, transforming Truckling to the Faithful: A Spoonful of Jesus Helps Darwin Go Down to ““A Spoonful of Jesus Helps Darwin Go Down” by Jerry [...]

  8. [...] Evolutionsbiologe Jerry Coyne drückt es drastischer aus: „Mit einem Löffel voll Jesus geht Darwin besser runter“, kritisiert er die Strategie einiger [...]

  9. [...] dustup at Panda’s Thumb Over at Panda’s Thumb, there’s a big dustup about the piece I posted this week about the accommodationist stance of science organizations like the National Center for Science [...]

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  13. [...] just another accomodationist point of view. These people want to marry science and religion. It’s politically very [...]

  14. [...] Firstly, Truckling to the Faithful: A Spoonful of Jesus Helps Darwin Go Down, by  Jerry Coyne, author of “Why Evolution is True.”  His central thesis, which he states at the beginning of his post is: Here I argue that the accommodationist position of the National Academy of Sciences, and especially that of the National Center for Science Education, is a self-defeating tactic, compromising the very science they aspire to defend. [...]

  15. [...] Truckling to the Faithful: A Spoonful of Jesus Helps Darwin Go Down At the beginning of his post denouncing accomodationism Coyne cites this quote from S.J.Gould: For if we ever begin to suppress our search to understand nature, to quench our own intellectual excitement in a misguided effort to present a united front where it does not and should not exist, then we are truly lost. –Stephen Jay Gould [...]

  16. [...] interesting…and Greg Laden will be interviewing her, and he threatens to bring up the recent accusations of truckling to the theistic evolutionists. I will be looking forward to hearing Genie’s take on the subject. Call in! (I’m still [...]

  17. [...] stone was set rolling by Jerry Coyne, who got a bit iffy about the NCSE (National Center for Science Education), an American facility [...]

  18. [...] so much. Then, when you’re done sampling the anti-evolutionist  barbs, flip over to this recent post by University of Chicago evolutionary biologist Jerry Coyne, which takes Scott and NCSE to task for [...]

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  20. [...] 2. Coyne [...]

  21. [...] about the cancer and tobacco thing; here’s what I really said: But despite their avowed commitment to not mixing philosophy with science, an important part of [...]

  22. [...] Seeing and Believing (Coyne’s book review)- Truckling to the Faithful: A Spoonful of Jesus Helps Darwin Go Down (Coyne on the prevailing [...]

  23. [...] religion is not the problem: it’s those pesky new atheists.  Here is what they say about my criticisms of the National Center for Science Education’s (NCSE) “Faith Project&#8221…: In this, Coyne is once again following the lead of Dawkins, who in “The God Delusion” [...]

  24. [...] that when it comes to religion everyone is an expert?”  However, Coyne, a noted atheist and anti-accommodationist, comes to some interesting conclusions about how to fight anti-evolutionism in this video.  I [...]

  25. [...] best science books, has chipped in attacking the middle, as well. In April 2009, Coyne wrote a blog post condemning the official stances of the NSCE and the other groups listed at the start of this post [...]

  26. [...] best science books, has chipped in attacking the middle, as well. In April 2009, Coyne wrote a blog post condemning the official stances of the NSCE and the other groups listed at the start of this post [...]

  27. [...] What they want is for the NSCE not take a position on the controversial science-religion questions, something Jerry Coyne has been pretty clear about. In the imaginary conversation, most of the believer’s questions can be answered just by [...]

  28. [...] without purpose—it is nonteleological and therefore unintelligent. As evolutionary geneticist Jerry Coyne puts it in opposing intelligent design, “If we’re to defend evolutionary biology, we must [...]

  29. […]… accessed 16 February […]

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