Ten years ago I wrote a book called The End of Nature, which was the first book for a general audience about the question of global warming. At the time, climate change was a hypothesis. By burning fossil fuels and thereby emitting great quantities of carbon dioxide, human beings would trap heat near the planet's surface, changing its weather.
Early modern versions of the argument from design relied upon a simple analogy: the universe looks like an artifact, which implies a maker. But as David Hume pointed out, one would need experience observing universes being made to judge that the analogy holds true.
Creation has long been a neglected child in biblical-theological studies; it is ground often left to creationists and naysayers. Only in recent years has the Bible's creation theology been addressed in a major way, not least because of the impact of the environmental movement.
Many of us feel a little silly if we react strongly to the death of a pet or the plight of an animal. “Well, it was just a cat,” we say, embarrassed by our grief. Where does this attitude come from? It’s certainly not biblical.
Our guide assured us that it wasn’t very far, only about 15 minutes or so up the road. Maybe 20. We were on our way to Bassin-Bleu, one of Haiti’s most magnificent waterfalls. The sight of it, said our guide, would take our breath away. It was early in the morning.
Followers of the media furor about evolution and God imagine that they have to choose between Darwinian theory and belief in divine providence. The most vociferous current contestants in this debate are either atheistic supporters of evolutionary theory or Christian supporters of the riposte position known as intelligent design. I suggest that there is a way to avoid this false disjunction altogether. New discoveries about the phenomenon known to evolutionary theorists as cooperation give us fresh reasons to regard evolutionary theory and classic Christian theism as entirely compatible—indeed, richly and convincingly so.