Mutations: How They Work and Which Worldview They Favor

Does evolution point to naturalism or to intelligent design?

Before addressing this question it is always important to define terms. Evolution, at a very basic level, means change over time. We use the words evolution and evolve in this way all the time. As an example one might assert that one’s thinking about race and cross-cultural interactions evolves over time as one gains exposure to various cultures and races. In scientific language evolution can have this same basic meaning: change. But often in naturalistic explanations of the origins of life and of species this simple concept of change is misapplied to mean more than has been scientifically or mechanistically demonstrated.

Consider mutations in the cell as an example of this misapplication. Mutations are changes to the nucleic acid molecular codes that randomly occur as a result of mistakes in DNA replication or during DNA damage repair. There are many different kinds of mutations; for example, point mutations (single base substitutions), repetition of short segments (from stuttering of the polymerase during replication), and indels (insertions or deletions of bases). Spontaneously occurring mutations result from external stimuli or internal mistakes that affect cells’ processes. Mutations can also be induced through intentional exposure to chemicals or radiation. Within a given cell, some mutations have no effect, some can be detrimental to proper functioning (even resulting in cell death), and on rare occasions some can provide increased fitness in particular environments.

For haploid organisms (those possessing one complete set of chromosomes) and single-cell organisms, mutations of any kind can have a radical effect on the cell and all its progeny. The replication of single-cell organisms is haploid and asexual, and is extremely rapid compared to the reproductive cycle of sexual organisms. Therefore, a mutation that provides a fitness advantage will often spread throughout single-cell progeny and become prevalent throughout the population within a very short period of time. The fact that rapid selection of mutations provides fitness advantages is an uncontested idea at the level of single-cell microorganisms. This type of evolution is sometimes referred to as microbial evolution or microevolution and it is noncontroversial.

Similar molecular mutations and adaptations occur, emerge, and are preserved over time within multicellular organisms and populations, especially when such genetic changes correspond to fitness advantages. But the scientific mechanisms of such inheritance and spread within multicellular organisms and populations are much more complex and less frequent than for single-cell organisms.

In multicellular, diploid organisms (those possessing two sets of chromosomes) that require sexual reproduction, mutations typically occur in somatic (nonreproductive) cells and in an allele on only one chromosome. These mutations can have an immediate effect on the single cell’s function or progeny cells if it undergoes division.

Significantly, however, somatic mutations in sexual, diploid organisms are not passed on to offspring. In order for a mutation to be inherited, the mutation must occur in a gamete, the haploid cell of a sperm or egg.1 If the mutation occurs within a gamete (sperm or egg), upon fusion with the corresponding unmutated gamete (egg or sperm, respectively) the resulting diploid progeny becomes heterozygous (occurring in one chromosome) for the mutation. If a mutation is heterozygous but not dominant in its phenotype, it must occur independently and concurrently in both individual gametes of the reproductive pair in order to have a phenotypic effect in offspring and for subsequent positive selection to occur within a population. In fact, it would almost certainly need to have spontaneously occurred in multiple germ-line cells of each individual to result in a likely fertilization of a mutated sperm with a mutated egg. Therefore, in multicellular organisms, in order for a single change to be passed to progeny, such fitness mutations must be heterozygous dominant or they must occur independently and concurrently in multiple cells in each member of a reproductive pair. To add to the difficulty, they must occur within the germ-line cells, not just somatic cells. The intricate, complex nature of this nontrivial type of molecular change and germ line heredity was unknown to evolutionary champion Charles Darwin.

Furthermore, selection of advantageous mutations in large-organism populations is extensively prolonged in two ways compared to simple, single-cell organisms or asexual reproductive populations. First, selection is prolonged by the fact that the progeny or recipient of the germ-line mutation must reach reproductive age and successfully reproduce. And second, the spread of the trait throughout the population is prolonged by the previously unmutated allele’s predominance in the existing population, which would not necessarily result in an immediate inability or inhibited ability to compete for resources or mates.

Nevertheless, the existence of mutations (or variations) within human alleles that provide obvious environmental advantages for specific populations is uncontested. This molecular adaptation is often heralded as a hallmark of naturalistic evolution. In evolutionary dogma these nontrivial molecular changes are employed to explain not only the observation of complex organisms’ adaptive abilities but also the emergence of entirely new species.

However, macroevolutionary changes and advancements in complexity that are necessary for observed differences in biologically advanced organisms pose significant problems for naturalistic evolution. To employ microevolutionary (undisputed) explanations in an attempt to address macroevolutionary (highly disputed) advancement seems wholly inadequate. It is similar to citing the discovery and repeated verification of the use of stone tools as an explanation for the computer laptops and tablets humans use today.

From my perspective as a scientist, there is no rational reason why molecular adaptation should be co-opted and relegated only to naturalistic evolutionary explanations of the origin of species. In fact, what scientists observe about the mechanisms and advantages of molecular adaptation fits better in a biblically compatible, design narrative than in a neo-Darwinian one. In a design narrative, one starts with complex organisms that have the capacity for molecular adaptation. Such molecular adaptation would be expected as a mechanism of survival, persistence, and thriving. An insightful designer would anticipate various external challenges and environmental changes between different geographical climes and creatively engineer organisms with the capacity to accommodate such changes. Any species subject to such environmental stresses would be short-lived if not for an innate ability to adapt.

In an attempt to understand the world, we need to seek out the best possible explanations, clearly enunciating the scientific underpinnings of nature’s complexities. And for the sake of scientific inquiry and true advancement we must admit the areas where neo-Darwinian explanations fail to offer sufficient or viable mechanisms for observed phenomena. To force the observations to fit the paradigm just for the sake of maintaining the paradigm might truly hinder scientific progress.



Anjeanette Roberts

Dr. Anjeanette (AJ) Roberts received her PhD in Cell and Molecular Biology from the University of Pennsylvania in 1996, and currently serves as a Visiting Fellow with the Rivendell Institute at Yale University in New Haven, CT.

Subjects: Macro vs. Micro Evolution

Guest Writer

RTB guest writers employ their backgrounds, education, and experiences to provide faith-building, testable evidence, each from the perspective of their unique disciplines.

For a listing of all of our Guest Writers, click here

References

  1. It’s important to note in regard to complex diploid, multicellular, sexual organisms that mutations in somatic cells are not directly passed on to offspring. Although some epigenetic changes are passed on to offspring, unless these mutations occur in the egg of the maternal parent it is difficult to imagine or articulate how these epigenetic changes are “inherited” and not rather a result of continual environmental influences resulting in individually reproducible, repeated epigenetic changes.
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What Is The Confederate Flag About?

by Will Myers

America has its national symbols, and each state has its symbols. The flag of the United States of America has been around a long time; thanks to the many souls who has given their lives in order for Old Glory to be free to fly graciously over our land.

The Civil War divided our country by the concession of the Southern States who upheld slavery. From this the Confederate flag evolved as a symbol of dissension from the Federate Government of America, and represented solely the belief that the Black race should continually be enslaved and brutalized at the will and whims of the Whites. For the confederate flag to fly high at a state capitol the symbol is invoking the spirit of black enslavement, contrary to encouraging positive relationships among all the people of the state.

The spirit of the mind is the first entity that produces form. The spirit invoked by the confederate flag is one of rebellion; is one of brutalization of another race, and screams that the values of the South shall rise again and enslave the black race; begin practicing the denial of the black race’s civil rights. The confederate flag does not invoke harmony among the various races; on the contrary the symbol  encourages dissension and strive, and human suffering. It has no place in a progressive America; especially, at the Capitol who represents all people of the nation or all people of the state. The spirit of the confederate flag encourages and justifies hate and brutality against minorities. As long as the confederate flag flies at a state capitol , it is invoking in the spirit of the mind these undesired and destructive beliefs which are formulating a resistance to love, peace, and harmony among the citizenry as constituted by all races.

To say that the confederate flag merely and innocently represents the pass history of a Southern State is like saying that it is okay for all to walk into a lion’s cage because the lion is sleeping. The spirit of the confederate flag represents the belief that the pain and suffering of another race is just the way it is. For blacks or all minorities role supposedly ordained by God are to serve the whites even if it calls for pain and suffering, and denial of their human rights. Servitude by the blacks is not the will of God; rather, it is the farthermost from the truth.

The evil spirit that the confederate flag invokes should be contained and arrested in a glass container in a museum. This would be the appropriate means to preserve the history of the confederacy; not flying at the place of governorship for all the people. The spirit of the confederate flag invokes the active formulating in the mind of those who is subject to the beliefs that they should have the right that their will should have control over other people, and have the right to inflict pain and suffering if others does not conform to their will.

We would be kidding ourselves if we believe that the confederate flag is not invoking such spirit of hate while awaiting farther formulation of any form of hate to manifest in the mind, followed by destructive actions. We can not deny the true spirit of the confederate flag. As long as the confederate flag flies high, associated undeniably with the governing body, it shall claim real estate in the minds of many; thereby justifying evil deeds in the minds of those who are sucked in by the evil spirit. Spirits and thoughts have real estate in the mind whether good or evil.

As attesting to whether the confederate flag harmlessly represents the past history of the Southern States, and does not invoke any other spirit or thoughts, lets fly a Christian flag while saying that it represents the history of the Christian faith only, and does not invoke the spirit of evangelization.

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Does the Childbirth Process Represent Clumsy Evolution or Good Engineering?

Human beings have big heads to house large brains. Unfortunately, big heads make it difficult for infants to pass through the birth canal. This is called the obstetric dilemma.

Compared to all other animals, human birthing is long, painful, difficult, and dangerous. Globally, 3 to 6 percent of all births are obstructed, and 8 percent of maternal deaths during birth are caused by a mismatch in the infant’s head size and the mother’s pelvic opening. Because human brains are so large a significant amount of brain growth and development must take place after birth. Newborn brains are 25 percent the size of adult brains and one-year-old brains are about 50 percent. (A chimpanzee’s brain size grows from 40 percent the size of an adult’s to 80 percent in one year.)

Many evolutionary biologists view childbirth as an evolutionary “kludge job” that traces back to the emergence of bipedalism (as early as 6 million years ago). Knuckle-walking apes have a broad pelvis, rendering the birth canal larger than the infant’s head. Evolutionary biologists believe that as the first hominids evolved the ability to walk on two feet, their pelvis and birth canal narrowed to meet the biophysical demands of bipedalism.

This narrowing probably didn’t pose a big problem for the australopithecines, the first hominids that unequivocally possessed the ability to stand erect. Australopithecines had a relatively small brain size compared to humans and had fontanelles, openings in the neonatal skull that allow the frontal bones of the skull to slide past each other, compressing the infant’s head during passage through the birth canal.1

Evolutionary biologists believe birthing became more difficult for larger-brained members of the genus Homo. It’s difficult to gauge the degree of difficulty experienced by Homo erectus and Neanderthals because paleoanthropologists have recovered few fossilized pelvic bones. Based on what fossils are available, paleoanthropologists think the birthing pattern of H. erectus and Neanderthals was distinct from modern humans’, but still might have been difficult.2

Many biologists view the obstetric dilemma as a consequence of a historically contingent evolutionary process that settled on a barely workable design for human births. Accordingly, the anatomy of the common ancestor we shared with chimpanzees constrained the childbirth process. However, new research suggests childbirth might be more optimized than previously thought—findings in favor of viewing human birth as one of God’s good designs.3

Pelvis Shape, Body Height, and Head Size

Researchers recently made use of a vast amount of data on the human pelvis—originally collected in the 1980s to help improve the design and safety of car seats—to understand the relationship between pelvis morphology and the demands of childbirth. They discovered a close association between pelvis shape, body height, and head size.

Women with larger heads give birth to children with larger heads and women with smaller heads to children with smaller heads. It turns out that women with larger heads also have a shorter sacrum, which provides extra room in the birth canal to accommodate a larger-headed infant. Researchers think that head size is genetically determined. Thus, head size and sacrum size are genetically linked traits. So, too, are body size and the shape of the birth canal. Shorter women have a smaller but rounder birth canal. Again, genes that control body height appear to be linked to genes that control pelvis shape, consequently easing the obstetric dilemma.

As in australopithecines, the human obstetric dilemma is also alleviated by the presence of fontanelles. Particularly, humans’ anterior fontanelles remain for the first few years of life, allowing for a newborn’s massive growth in brain size. Eventually, new bone is laid down and the frontal bones fuse.

Facing Trade-Offs

From a creation model perspective, these facts of genetics and anatomy demonstrate that human birthing is optimally designed to balance the trade-offs that arise from the competing demands of bipedalism and a large brain size. All engineers know complex designs often face trade-offs. Some components must be suboptimal in order to achieve maximum overall performance. Any attempt to maximize performance in one area (large brain size, for example) will degrade performance in others (as in birthing). Engineers must manage trade-offs carefully to achieve optimal performance for the system as a whole. I believe it is reasonable to see the birthing process in modern humans as an optimized system constrained by the demands of bipedalism.

A skeptic might ask why the Creator wouldn’t just design the human body so that bipedalism and large brain size don’t conflict. This is a fair question, but, again, trade-offs are inevitable for complex, multi-objective systems. It might be possible to conceive of a design for humans in which large brain size and bipedalism aren’t competing objectives, but that alternative would most certainly face trade-offs of another sort. It should also be noted that a biblical perspective of humanity wouldexpect a difficult childbirth process. Genesis 3 tells us that as part of the curse God put on fallen humanity, He increased women’s struggles with childbirth.

Biological Archetypes

While evolutionary biologists regard childbirth as a kludge job, support for the design view can be found in the ideas of Sir Richard Owen, a preeminent biologist who preceded Darwin. In Owen’s day the chief debate among biologists centered on function versus form. Some asserted that functional considerations were the most important principle for understanding organisms’ features. Others maintained that form (or architecture) of the organism was key.

Owen sought to unite these camps. He developed a sophisticated model that accounted for shared features in organisms as manifestations of an archetype that existed in the Mind of the First Cause. Whereas Darwin argued that shared features resulted from common descent, Owen asserted that they reflected common design. In Owen’s mind, the archetype represented teleology of a higher order:

The satisfaction felt by the rightly constituted mind must ever be great in recognizing the fitness of parts for their appropriate function; but when this fitness is gained as in the great-toe of the foot of man and the ostrich, by a structure which at the same time betokens harmonious concord with a common type, the prescient operations of the One Cause of all organization becomes strikingly manifested to our limited intelligence.4

In light of Owen’s ideas, the design and physiological processes of the human body are a derivative of the vertebrate archetype, modified and optimized (to balance unavoidable trade-offs) to create large-brained, bipedal primates. The fact that the vertebrate archetype can be adapted to support so many distinct functions is a testament to its elegant design.

Subjects: Human Origins and the Bible

Dr. Fazale Rana

In 1999, I left my position in R&D at a Fortune 500 company to join Reasons to Believe because I felt the most important thing I could do as a scientist is to communicate to skeptics and believers alike the powerful scientific evidence—evidence that is being uncovered day after day—for God’s existence and the reliability of Scripture. Read more about Dr. Fazale Rana

References:

  1. Robert G. Franciscus, “When Did the Modern Human Pattern of Childbirth Arise? New Insights from an Old Neandertal Pelvis,” Proceedings of the National Academy of Sciences, USA 106 (June 2009): 9125–26; Dean Falk et al., “Metopic Suture of Taung (Australopithecus africanus) and Its Implications for Hominin Brain Evolution,” Proceedings of the National Academy of Sciences, USA 109 (May 2012): 8467–70.
  2. Franciscus, “Pattern of Childbirth,” 9125–26.
  3. Barbara Fischer and Philipp Mitteroecker, “Covariation between Human Pelvis Shape, Stature, and Head Size Alleviates the Obstetric Dilemma,” Proceedings of the National Academy of Sciences, USA 112 (May 2015): 5655–60.
  4. Richard Owen, On the Nature of Limbs: A Discourse, ed. Ron Amundson (Chicago: University of Chicago Press, 2007), 38.
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Equipping Message from Dr. Hugh, Astrophysics And Scripture Believer

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Carving a Path for Future Christian Scientists

Years ago, when I pitched the idea of Today’s New Reason to Believe (TNRTB) to the Reasons to Believe (RTB) scholars, I had no idea that a decade later TNRTB would stand as a powerful archive of articles thoughtfully reporting on scientific discoveries that demonstrate evidence for the God of the Bible.

TNRTB has become the place where RTB scholars can develop new arguments (such as this pioneering classic by Jeff Zweerink). It also provides a safe venue where nonbelievers can investigate the compatibility of nature and Scripture more deeply (like this recent gem).

As we press into the future, RTB wants to continue to build this resource library as well as expand our vision. Part of this expansion involves developing new ways to invest in the emerging generation of scientists and apologists.

Recently, RTB’s education team has been asking the question, What can we do, on a practical level, to encourage more Christian students to consider going into science as a noble profession? God has specially gifted about 15 percent of high school students with a natural ability in science and math, including some students who are on the autistic spectrum. Imagine the potential for new arenas of investigation that could be explored if more young Christians were involved at the highest levels of scientific research.

Investing in the Future

This is why we’re launching The Lab, RTB’s new mentoring program for science students ages 16–22. Our big vision for the next five years is to build relationships with 150–200 Christian students who intend to enter graduate programs in science, engineering, mathematics, and medical research. Our goal is to foster a change in the cultural climate by investing in the next generation of Christians working as professionals in the scientific community.

If Christians want our voice to be heard within the scientific community, it’s critical that we raise up representatives who possess a knowledge of the “rules of engagement.” This includes helping them understand how to navigate the maze of graduate school, discern which voices in their lives will be supportive of their faith and vocation, and equip them to integrate their faith with their field of study. That’s what The Lab is all about!

Introducing The Lab

This July 9–11, The Lab will introduce up to 30 students to Dr. Jeff Zweerink (astrophysicist) and Dr. Katie Galloway (biochemical engineer) as mentors for their career and faith journeys. Both are active research scientists (Jeff at UCLA and Katie at USC). In preparation for The Lab, they have designed a series of conversations to help students get ready to become professional scientists, engineers, mathematicians, and medical researchers. While student attendees are learning from Jeff and Katie, parents can attend parallel sessions to help equip them to be a supportive voice in their student’s journey into this unique calling. The Lab will also include a field trip to the historical Griffith Observatory and a special lunch session with Dr. Hugh Ross (astronomer) for students on the autistic spectrum.

We are excited to see what the Holy Spirit will do as we sow into the lives of these students in our inaugural year of this ground-breaking program. The best news of all is that it’s not too late to apply! We still have a few spots remaining for students wanting to participate in this exclusive event. We will be making our final selections for the 2015 program on June 21.

We believe that making a vital investment in the future generation will ensure the enduring legacy of Reasons to Believe. Our vision is that the students of today will be on the research teams of tomorrow. And who knows? Perhaps some of them will go on to become RTB scholars or researchers whose work we highlight as a TNRTB five or ten years from now!

****Resource: In 2012, we recorded a series of conversations with the RTB scholars with tips for those students considering a career in science: “Future Careers in Science and Faith.”

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Live Long and Prosper: Going to Church Increases Lifespan

My child, never forget the things I have taught you. Store my commands in your heart.
If you do this, you will live many years, and your life will be satisfying. Proverbs 3:1–2 (NLT)

OK, I know there must be some Star Trek fans out there among the Today’s New Reason to Believe readers. Come on, admit it. Unless you’ve undergone self-imposed isolation from the world for the last 45 years, you have likely seen Leonard Nimoy as Mr. Spock, giving the Vulcan salute and saying, “Live long and prosper.” (I am pretty sure I mastered the Vulcan salute as a child). And chances are if you remember watching the original Star Trek series in the 1960s, then you’ve probably given some thought to things you can do to live a longer and happier life.

Healthy eating habits and regular exercise rank among the top life-prolonging activities. But there is one activity with potentially life-prolonging benefits that you may not have considered: going to church. That’s right—studies show that attending a religious service more than once a week has the potential to help you live longer.

Several years ago, a group of scientists conducted research on data collected from a large survey, principally from the National Health Interview Survey.1 For this study, information from over 21,000 people—an amount considered a “nationally representative sample”—was used.

Here’s what the researchers found: compared to those who never attend religious services, people who attend church, temple, or synagogue more than once a week, have the equivalent of a 7.5-year-longer life expectancy! Those who do not attend religious services have a 1.87 times higher risk of death for most causes within eight years.

So does this mean that if someone is a dedicated church attendee, they have a good chance of living a healthier lifestyle than someone who never attends church? Yes, indeed, that is true. However, even after controlling for various factors, such as demographics, health status, socioeconomic status, and social ties, the researchersstill found a strong (1.5x) and significant (p<0.01) positive impact attending religious services had on the life expectancy of attendees.

It seems that Proverbs’ prescription for long life has some scientific backing. In Proverbs 3, God tells us what to do in order to “live many years.” Never forget the things He teaches us and store His commands in our hearts. One good way to not forget His teachings is to stay active in church by getting involved in a Bible study group or another church related activity. The Hummer study did show a smaller (1.21) but still significant (p<0.05) health improvement for those who attended church once a week, even after correcting for all the factors mentioned above. The larger effect was seen in those who went more than once a week.

So there you have it—going to church helps you live longer. Perhaps if Spock were familiar with this recent research he might say going to church will help you “live long and prosper”!


James C. Patterson II, MD, PhD

Dr. James C. Patterson II received his MD and PhD degrees from the University of Texas Medical Branch in 1996, and currently serves as Associate Professor of Psychiatry and Director of Emergency Psychiatry at the Louisiana State University Health Sciences Center in Shreveport, Louisiana. He is also a member of the Shreveport Chapter of RTB.


Subjects: Christian Life

Guest Writer

RTB guest writers employ their backgrounds, education, and experiences to provide faith-building, testable evidence, each from the perspective of their unique disciplines.

For a listing of all of our Guest Writers, click here

Endnotes:
1. Robert A. Hummer et al., “Religious Involvement and U.S. Adult Mortality,”Demography 36, no. 2 (May 1999): 273–85.

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There Is A Glorious End To The World For The Chosen

Psalm 19:1-2


New International Version

 The heavens declare the glory of God; the skies proclaim the work of his hands. Day after day they pour forth speech; night after night they reveal knowledge.

Matthew 7:13-14


New International Version
 “Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it.

1 Thessalonians 4:16-17


New International Version

“For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever.”

Some people believe that this could be Extraterrestrials capturing the Earth. I believe with much certainty that this is the act of God, our Creator, and if God chooses to fold close the universe everything and everybody shall be eradicated including all aliens. God is a Spirit, and we shall live with the Lord in the Spirit. Some theologian believe in a supernatural glorified body for each chosen soul, but I believe in a pure spirit-body with no space or time between souls and thoughts of the spirit. With God we have been selected from time and put into eternity which is out of time.

Revelation 21: 2-4 KJV

And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.

Ephesians 3:17-19


New International Version

So that Christ may dwell in your hearts through faith. And I pray that you, being rooted and established in love, may have power, together with all the Lord’s holy people, to grasp how wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge—that you may be filled to the measure of all the fullness of God.

Let the scriptures speak for themselves. Ask not are they true, but ask why they are true. Manifestations of the scriptures are occurring moment by moment; truth of the scenarios can be observed.

*** Will Myers

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Weird Life: Must Life Use Water as Its Solvent?

In Star Trek: The Next Generation, the crew of the Enterprise regularly encounters exotic alien life-forms. Many of these extraterrestrials are truly “weird”—distinctly different from life as we know it. In one particular episode, a crystalline life-form refers to humans as “ugly bags of mostly water.”1 “Ugly” is a matter of perspective, but describing humans as “bags of mostly water” is reasonably accurate. We are composed of 60 percent water approximately. All Earth-life utilizes water as an essential component, but some people speculate that perhaps weird life might rely on ammonia or some other liquid. Could such an idea cross from science fiction to science fact?

Water inside our cells serves to dissolve the biomolecules (e.g., proteins, DNA, and lipids), nutrients, and salts needed for cells to function and serves as a medium to bring these chemicals together into a common environment in which all these molecules can interact efficiently. This facilitates the biochemical reactions needed for life. Water also excludes certain fat molecules (lipids), which drives the formation of cell membranes. Accordingly, we refer to water as being a life solvent; many critical life reactions would be impossible without it.

Some scientists have proposed that life could arise on other planets in the universe utilizing a liquid other than water as a life solvent. If these hypothetical creatures existed, we would classify them as weird life because they would have to be fundamentally different from life as we know it. (For more details, see our full paper on this subject.)

Water as the Solvent of Life

Given that water is the only known life solvent, it is useful to consider how it optimally fulfills this role. Against this benchmark, we can compare other possible solvents. A full review of water’s exceptional properties is beyond the scope of this paper. Instead, we refer readers to our seven-part series titled “Water: Designed for Life.” Those articles define important terms, provide helpful background information, and explain the roles of water’s key properties. Here we will summarize only the most relevant details:

  • Water is ubiquitous. Water is one of the most abundant molecules in the entire universe. As such, we can expect to find it in large quantities on most planets—although paradoxically, it is rather rare in the liquidstate (“Water,” part 7). On Earth, it is the only naturally occurring, inorganic liquid found in abundance.
  • Water is the “universal solvent.” Water is considered the most effective known solvent, which has earned it the title “universal solvent.” It is a highly polarized molecule, which helps it dissolve other polar molecules as well as salts (“Water,” part 1). Non-polar organic molecules (e.g., oils) are one of the few molecule classes that generally do not dissolve in water. But even this limitation has a positive benefit: the hydrophobic effect (which we will discuss below).
  • Water has a large range of liquidity. Under terrestrial conditions, pure water is a liquid over a rather impressive temperature range: 0–100°C (32–212°F). Adding common salts can reduce water’s melting point to as low as -23°C (-10°F). Increasing the external pressure to 215 times atmospheric pressure increases the boiling point to 374°C (706°F). This means that water has a potential range of liquidity of 397°C (716°F).
  • Water has a strong hydrophobic effect. Water has the strongesthydrophobic effect of all naturally occurring molecules, which is essential for the formation and maintenance of strong cell membranes in Earth-life. The hydrophobic effect also plays a critical role in protein folding, whereby proteins adopt and maintain the precise three-dimensional shape required to function correctly. (Hydrophobic—i.e., “oily”—amino acids in the protein naturally fold toward the center of the protein to avoid contact with water while the remaining amino acids fold toward the outside.)
  • Water has many exceptional properties. A major virtue of water is that so many of its properties are outside the normal ranges in ways that are beneficial for life. Water has an exceptionally high dielectric constant (“Water,” part 1), which is important for life solvents; and few liquids can even come close to rivaling water’s thermal properties (i.e., properties dealing with heat and temperature). Specifically, water has exceptionally high values for: heat capacity, heat of vaporization, heat of fusion, and thermal conductivity (“Water,” part 4). Moreover, it has many other useful properties, such as high surface tension, fairly low viscosity, and high rate of diffusion (“Water,” part 6).
  • Water is ideal for carbon chemistry. Given that carbon is the only element known to be capable of supporting life chemistry, it is noteworthy that water is exceptionally well suited to facilitate carbon chemistry for at least two reasons. First, carbon forms very strong bonds with both hydrogen and oxygen, which compose water. Second, the temperature range at which water is a liquid (0–100°C or 32–212°F at standard pressure) corresponds to the upper range at which carbon chemistry is viable. While carbon chemistry could operate in lower temperature solvents, lower temperatures would result in slower chemical reactions, which would hinder the development of life. For water to have a much higher boiling point would not be helpful because most carbon compounds degrade at temperatures above 200°C (392°F). Therefore, water is a liquid at the optimal temperature range for carbon chemistry.

Water is an amazing liquid. As a life solvent, it is without equal. Water’s additional extraordinary properties are too numerous to include in this article. In our opinion, they are a clear indication that water is designed for life.

Conclusion

In scientific literature, water has been referred to as the “vital fluid” and the “elixir of life” for good reasons.2 Nothing else even comes close to matching its ability to support life. For this reason, in its search for extraterrestrial life, NASA has largely embraced a “follow the water” strategy of looking for liquid water on other planets. However, not everyone agrees that water is the only possible life solvent. We will explore this possibility in a future article.


Dr. John Millam

Dr. John Millam received his PhD in theoretical chemistry from Rice University in 1997, and currently serves as a programmer for Semichem in Kansas City.


Ken Klos

Mr. Ken Klos received his MS in environmental studies from the University of Florida in 1971, and worked as an environmental/civil engineer for the state of Florida.


Guest Writer

RTB guest writers employ their backgrounds, education, and experiences to provide faith-building, testable evidence, each from the perspective of their unique disciplines.

For a listing of all of our Guest Writers, click here

References:

  1. Robert Sabaroff et al., “Home Soil,” Star Trek: The Next Generation, season 1, episode 18, directed by Corey Allen, aired February 22, 1988.
  2. The phrase “vital fluid” is taken from Michael J. Denton, Nature’s Destiny (New York, NY: The Free Press, 1998) where it serves as the title for chapter 3, which describes water’s unique role in life and the environment. “Elixir of life” is taken from Peter Ward, Life As We Do Not Know It(London: Penguin Books, 2005), 28.
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Does Science Make the Case for God, or Not? (Part 2 of 2)

In part 1 of this series, I responded to a New Yorker article in which theoretical physicist Lawrence Krauss argued against science making the case for God. Krauss’ article was in response to author and TV host Eric Metaxas’ piece in the Wall Street Journal in which he argues that science does make the case for God. Now I want to address some of the issues raised by Metaxas’ article.

Before starting, it is worth noting that Metaxas’ article has a relatively small word count (~800 words) and most certainly a lay audience. Consequently, he did not use technically precise verbiage. However, some of the terminology Metaxas did use could cause negative reactions. My comments here are not a criticism of Metaxas. Instead, my hope is to help avoid some common snares associated with popularizing the often-contentious science-faith discussions.

Scientific Evidence Supports Belief in God…

First, Metaxas rightly points out the strong evidence that our universe appears finely tuned to support life on Earth. The persistent search for extraterrestrial life—and the persistent lack of evidence for it—indicates that life, at least of the advanced variety, might be rare in the universe. (I say indicates because scientists currently lack the capacity to truly determine if life exists outside our solar system unless that hypothetical life emits some recognizable signal toward Earth.) Over the last few decades, scientists have found numerous parameters that seem necessary to produce a “livable” universe, plus requirements for life’s origin on Earth and for life’s continued existence on Earth. Such findings make it scientifically reasonable and rational to believe that God created the universe and life.

…But Does Not Compel Belief

After delineating some of these fine-tuned parameters, Metaxas asks, “At what point is it fair to admit that science suggests we cannot be the result of random forces? Doesn’t assuming that an intelligence created these perfect conditions require far less faith than believing that a life-sustaining Earth just happened to beat the inconceivable odds to come into being?”

I support Metaxas’ basic premise. However, as a scientist, the phrasing of his questions triggers a negative response in me. Specifically, a cursory reading of the two questions sounds like science encounters situations that cannot be understood within the context of the laws of physics. Many scientists will hear these questions as a claim that science is inept to explain some phenomena so we should just give up and appeal to a deity. It’s understandable why scientists might react negatively to such an assertion. This cursory reading also reinforces the incorrect but popular narrative that scientific investigation and God’s activity in creation are opposed to one another.

We need to remember that throughout the development of the scientific enterprise, intractable problems ultimately turned into profound discoveries. Newton puzzled over the stability of planetary systems given the instability dictated by his understanding of gravitational interactions. Scientists now know what planetary systems remain stable (and for how long). The production of significant amounts of carbon in stars seemed impossible (though we knew it happened) until Hoyle discovered an unknown resonance that enhanced prior comprehension of the process. I could give countless other such examples.

As a group, scientists thrive and flourish in studying, researching, and solving these “intractable” problems. Furthermore, many of the solutions provide the strongest evidence of fine-tuning in the universe. For example, after Hoyle solved the problem of carbon production, he wrote, “A common sense interpretation of the facts suggests that a superintellect has monkeyed with physics, as well as with chemistry and biology.”1

A closer reading of Metaxas’ article reveals that he makes a more nuanced claim. Perhaps his questions might have been phrased: Doesn’t the abundant scientific evidence for cosmic fine-tuning point to the work of an intelligent Agent? As scientists understand the universe better and continue to accumulate evidence for fine-tuning, isn’t it reasonable to conclude that a caring Creator provides the best explanation for this growing body of evidence?

Finally, I would urge Metaxas and others to be cautious when using the term “random forces.” Such language conjures the idea of chaos and disorder, thus giving an inaccurate picture of how scientists view the situation. Krauss’ response specifically takes issue with the term, and rightfully so. All scientists, theist and atheist, see great order and regularity in the laws of physics. A significant number (like Krauss noted) see those laws driving systems toward producing life. That idea may be wrong, but the laws of physics certainly don’t seem random, chaotic, and disorderly. “Purposeless” or “undirected” might be better terms.

Metaxas advanced a case (one with which I agree) that the best scientific understanding affirms that the Christian faith is reasonable and rational. Some of his word choices, though, could erect barriers between Christians and those we aim to reach—individuals with an interest in science. As we better understand the language of science enthusiasts, we will be better equipped to help them engage the truly central questions: Who is Jesus Christ and how do you respond to Him?

Part 1|Part 2

Subjects: Universe Design

Dr. Jeff Zweerink

While many Christians and non-Christians see faith and science as in perpetual conflict, I find they integrate well. They operate by the same principles and are committed to discovering foundational truths. Read more about Dr. Jeff Zweerink.

References:

  1. Fred Hoyle, “The Universe: Past and Present Reflections,” Engineering and Science 45 (November 1981): 8–12.
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Reading the Outside of the Box

According to the National Geographic News web site, a major archeological discovery, referred to as “Jesus’ Brother’s Bone Box,” has moved closer to authentication than when it first appeared in Biblical Archaeology Review (2002). This find represents the oldest scientific evidence for the historical Jesus of Nazareth.  It’s a limestone “ossuary,” a box in which ancient people (including first-century Jews) stored the bones of the deceased, once the corpse had decayed and dried.

This particular ossuary carries an inscription in Aramaic: “James, son of Joseph, brother of Jesus.” Archeologists say it dates back to 62 A.D. Not only is the language that of Jesus’ era, but the inscription’s cursive writing style was used only briefly, from about 10 to 70 A.D.

What’s especially remarkable is the mention of a brother. Most ossuaries reference the deceased’s father but rarely other relatives, unless they were somehow significant. The son of a Jewish carpenter who died by Roman crucifixion certainly would not have warranted mention—apart from some amazing circumstance. The Resurrection comes to mind.

Although the names James, Joseph, and Jesus were relatively common in ancient times, the statistical probability that these three names would appear together and in this specific family relationship seems extremely remote. All these factors combine to increase archeologists’ confidence that the ossuary truly belonged to the biblical (and maternal) brother of Jesus.

According to Hershel Shanks, editor of Biblical Archeology Review, “The James ossuary may be the most important find in the history of New Testament archaeology… It has implications not just for scholarship, but [also] for the world’s understanding of the Bible.”

For further reading see RTB Seattle Newsletter – October 2002 and also http://news.nationalgeographic.com/news/2003/04/0418_030418_jesusrelic.html


Greg Moore

RTB apologist Greg Moore received his Bachelor of Arts degree in business administration from Washington State University in 1975, and currently serves as a program manager for the City of Everett in Everett, Washington.


Subjects: Learning

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