APOL 500 LIBERTY UNIVERSITY ESSAY Final Stage Self Selected Apologetics Argument 2025.pdf

Self-Selected Apologetics Argument: Final Stage

APOL500: Introduction of Apologetics (B06)

February 9th, 2025

While scientific naturalism reduces all phenomena, including human thought and

behavior, to physical processes governed by natural laws and dismisses supernatural

explanations, Christianity asserts that God, as the Creator of all, encompasses and transcends

supernatural explanations for human origins and development. These ideas became cornerstones

of naturalism, presenting a framework where empirical evidence replaced metaphysical

reasoning. Interestingly, the concept of natural selection did not originate solely with Darwin but

traces its roots back to philosophical musings by Aristotle and Plato. Despite its modern

association with empiricism, scientific naturalism was deeply influenced by theological

questions, often posed by theists exploring the relationship between God and creation rather than

by those opposing religion.1

Naturalists prioritize observable phenomena and rely on the scientific method to establish

a sense of logic, contrasting sharply with orthodox Christology’s emphasis on faith and divine

revelation. From their perspective, tangible evidence is the only path to truth. “The scientific

method was heralded as the sole means to acquire reliable knowledge, supporting three principal

theories eagerly adopted by scientific naturalists.”2

These foundational theories include the idea of nature as a vast, mechanistic system;

evolution as the mechanism's driving force; and psychophysical parallelism, which posits that

agents shaping humanity’s development. For every action in space, there is a corresponding

reaction in time, naturalists argue. This dynamic, they believe, has driven human evolution,

elevating humanity above other species. Over time, the cognitive capabilities of humans have

supposedly culminated in their current dominance—a claim central to Darwin's theory of natural

selection. Naturalists were eager to demonstrate this framework, often clinging to mechanistic

explanations, much like Newton's mechanized worldview, which initially sought to exclude God

as an active participant.4

During the Victorian era, scientific naturalists like John Tyndall faced the challenge of

promoting their ideas within a society deeply rooted in religion. Tyndall understood that winning

over public opinion required more than logical arguments; he needed to reshape perceptions

4 Chapp, Larry S, The God of Covenant and Creation: Scientific Naturalism and Its Challenge to the

Christian Faith. (London; T & T Clark, 2011), 143.

through rhetorical mastery and an almost mythical portrayal of nature as a self-contained system.

His goal was to redefine humanity’s understanding of existence and creation by emphasizing

time and space as ultimate truths, positioning naturalism as a compelling alternative to religious

explanations.5

dismiss theology without directly addressing or disproving its principles? For scientific

naturalism to fully substantiate its claims, one might argue it must directly refute the tenets of

Christology instead of sidestepping the debate altogether.

This avoidance might stem from the fact that Christianity has long identified its "x"—its

foundational answer in God—while naturalists remain in a relentless search for their own “x,”

the elusive unknown. In physics, "x" often represents the unresolved variable, and if scientific

naturalists cannot pinpoint this unknown in their equation, how can their framework be deemed

complete or reliable? Such unresolved questions have cast doubts within naturalist circles, even

leading Darwin to express uncertainty about certain aspects of his own theory.

Historians and philosophers like Bernard Lightman and Frank Turner have intensified

these doubts by highlighting the inconsistencies within the naturalist program. Turner, in

particular, argued that scientific naturalism lacked a moral or ethical foundation, failing to

5 Dawson, Gowan, and Bernard V. Lightman, eds., Victorian Scientific Naturalism: Community, Identity,

Continuity, (Chicago: The University of Chicago Press, 2014), 81.

distinguish humanity from other species. He described its intellectual framework as deeply

flawed, referring to its "existential, intellectual, and moral bankruptcy." This critique underscores

how naturalism struggles to provide an adequate explanation for the human condition, let alone

the origins of existence.6

cannot satisfactorily address.

In stark contrast, Christianity offers a clear, cohesive, and meaningful response to the

question of origins. The opening verses of Genesis declare: “In the beginning, God created the

heavens and the earth. Now the earth was formless and empty, darkness was over the surface of

the deep, and the Spirit of God was hovering over the waters.”7 This profound statement not only

situates God as the Creator and sustainer of all that exists but also introduces a purposeful and

intentional act of creation, driven by divine will rather than random or mechanistic processes.

Moreover, this biblical account does more than explain the origins of the physical

universe—it establishes a moral and spiritual framework that provides guidance for human life

and meaning. Unlike scientific naturalism, which often focuses exclusively on the material and

observable, the Christian narrative connects creation to a larger story of purpose, morality, and

Continuity, (Chicago: The University of Chicago Press, 2014), 80

7 Unless otherwise noted, all biblical passages referenced are in the New International Version

relationship. It acknowledges humanity's intrinsic need for meaning and anchors it in the reality

of a Creator who is both transcendent and immanent, sovereign over time and space, yet

intimately involved in creation.

Historically, society attributed advancements in life, health, and prosperity to divine

products of chance or natural processes.

Naturalism's inability to resolve the question of its own origins leaves it on shaky ground

compared to Christianity's firm foundation. As the Book of Job asks, “But where can wisdom be

found? Where does understanding dwell? No mortal comprehends its worth; it cannot be found

in the land of the living.” This theological wisdom, rooted in the belief that God is the source of

all life and understanding, may be the missing element in the naturalist equation. By

marginalizing God, scientific naturalism has inadvertently created an incomplete worldview, one

that struggles to account for the profound complexities of existence.

Chapp proposes a solution for the Christian community that could foster deeper

discussions about the relationship between Christianity and scientific naturalism. He emphasizes

the need to develop a theology capable of engaging with modern scientific perspectives without

compromising core Christian doctrines.8 This approach aims to dismantle barriers between

science and faith, paving the way for meaningful dialogue that addresses foundational questions

and may guide scientific naturalists toward identifying their “x”—the origin of existence.

Blending faith with knowledge opens the path to discovering unfiltered truth—one that

scientific approaches that focus on the material world, Christianity considers both the physical

and spiritual dimensions of life, offering a framework for understanding that integrates the

tangible with the transcendent. Shared values, such as morality, reveal overlapping ground

between these worldviews, prompting the question of what underpins our sense of moral

obligation.9

For too long, religion has been sidelined in scientific discourse, preventing the fullness of

Christianity’s voice from being heard. This marginalization has been unwarranted, as emerging

evidence increasingly demonstrates that God’s existence and authority are inseparable from time

and space. Scientific naturalists, in their search for tangible explanations, may overlook the

divine foundation that sustains all creation.

8 Chapp, Larry S., The God of Covenant and Creation : Scientific Naturalism and Its Challenge to the

Christian Faith, (London ; T & T Clark, 2011), 145.

9 Griffin, David Ray, Inc NetLibrary, and Inc NetLibrary, Religion and Scientific Naturalism: Overcoming

the Conflicts, (Albany, NY: State University of New York Press, 2000), 3

Fiona Ellis, in her insightful work God, Value, and Nature, explores the intricate

relationship between science and the concept of a Creator, demonstrating how modern scientific

discoveries unintentionally point toward the existence of a higher power. She argues that God is

not merely an external force or distant entity but is both distinct from and intimately connected to

force. Though they may not explicitly recognize or endorse the idea of a Creator, their search for

meaning and understanding in the unknown inadvertently hints at a higher power. By attributing

significance to the mysteries, they cannot fully comprehend or articulate, naturalists, in effect,

point toward a reality that transcends human understanding, suggesting that the very unknowns

they are attempting to define may be intricately tied to divine will. This realization invites a

reexamination of how science and faith can coexist, with both acknowledging the limitations of

human knowledge and the need for a higher, sustaining force behind the fabric of existence.

While humanity seeks control through science and mathematical precision, the ultimate

reality is that God governs time and space. Scripture affirms that “the earth is the Lord’s, and

everything in it” (Psalm 24:1). God breathes life into creation, holding absolute authority over

time, space, and existence. While free will allows humans to shape their paths, God, as the

Creator, orchestrates the overarching narrative of life.

10 Ellis, Fiona, God, Value, and Nature First edition, (Oxford; Oxford University Press, 2014), 150.

Paul Santmire, in Why God Created the World, explores humanity’s purpose through a

musical metaphor, positing that every creature is designed to worship God in its unique way.

This perspective contrasts with scientific methods that reduce existence to physical processes.

Santmire’s theory emphasizes that creation reflects divine purpose, with every expression of

the other hand, offers a comprehensive framework that integrates both the material and spiritual

dimensions of life, affirming God as the Creator and sustainer of all things. By aligning scientific

discovery with divine revelation, believers can embrace a fuller understanding of reality, one that

acknowledges God's sovereignty over time, space, and existence. As Revelation 22:13 reminds

us, "I am the Alpha and the Omega, the First and the Last, the Beginning and the End." This

truth affirms that all creation finds its source and purpose in God, who transcends human

understanding and invites all to recognize His eternal authority.

11 H. P. Santmire, "Why God Created the World: For J. S. Bach," Dialog 55 (2016): 181–83,