Wile on Archeology, Geology, and Paleontology

The first substantive modules in Wile’s Exploring Creation with General Science promises to introduce historical sciences, archeology, geology, and paleontology as a way of introducing “life science.”[1] Wile doesn’t deliver on that promise. Instead, he offers an idiosyncratic method for evaluating historical evidence, which he then applies to the Bible, a critique of methods of dating artifacts, and finally a wildly tendentious claim that the Bible is the best source for studying the history of human life.

Once again, Wile begins reasonably enough, pointing out that we can use archeology to supplement the historical record.[2] But then he goes a step further, characterizing archeology as scarcely more than a handmaiden to history:

archeology’s main strength lies in uncovering and clarifying the history of civilizations for which we do have historical records.

In Wile’s model, archeology confirms or contradict historical evidence, i.e., documents. But it is only one of the ways documents are evaluated. Wile here introduces three tests that “historical science” applies to any document: the internal test, the external test (the domain of archeology), and the bibliographic test. The internal test looks for internal contradictions. The external test evaluates a document against other historical facts, drawn from other historical documents and archeology. The bibliographic test tries to determine if the document is a faithful copy of an eye-witness account or of a reliable report of an eye-witness account. To illustrate these three tests, Wile applies them to the Bible and finds. He explains away contradictions to ensure that the Bible passes the internal test. He cherrypicks archeological evidence that confirms Biblical passages. Finally, he claims that the text of today’s Bible differs little (and only trivially) from the ancient Old and New Testaments and is, therefore, “faithful to the original eyewitness accounts.” All this leads him “to the scientific conclusion that the stories and account in the Bible are more trustworthy than any of the other accounts we have about the Roman Empire and other facets of ancient life!” We might wonder about Wile’s definition of “scientific” here—his three tests from the “historical sciences” come from an old introduction to English literary history and folklore.[3]

Along with illuminating historical documents, archeology helps us learn about humans’ prehistory. But here, Wile cautions, we have to be careful because we have no good way of learning the age of an artifact. Spoiler alert: Wile is a young-earth creationist. The two methods archeologist use to date artifacts—dendrochronology and radiometric dating—are fraught with problems of accuracy and precision. Dendrochronology can be accurate only back to ca. 6600 B.C. Carbon–14 techniques are less reliable, and all but unreliable if the artifact is older than 3,000 years. Yet, Wile concludes:

many scientists love to use radiometric dating because they want to believe that the earth is billions of years old and that man has been living on earth for hundreds of thousands or even millions of years.

It’s fascinating to see Wile whose faith drives his analysis charge scientists of being dogmatic. At a minimum, Wile opens himself to the charge of being blind to his own prejudices. More severely, he reveals his own hypocrisy.[4]

Wile’s three tests, his “scientific” analysis of the Bible, and his rejection of radiometric dating all serve his broader point: the Bible is the best source for understanding all human history on the planet.

Module #5 is a fascinating example of selective logic, vague definitions, non-sequiturs, and unintentionally funny assertions—such as when Wile writes: “If you start deciding to reject parts of biblical history, you have really departed from the science of history and are more or less making up the rules as you go.” The module’s implicit goal reinforces that of the first two modules: distort uncertainties to undermine scientific techniques in an effort foster doubt in and suspicion of scientific results.[5]

  1. “Life science” is Wile’s term for basic human anatomy and physiology.  ↩

  2. Geology and paleontology receive a passing mention and potted definition at this point. The next two modules focus in turn on these two sciences.  ↩

  3. I had never heard of these tests before reading Wile’s book, or at least I had never heard of them labeled “internal,” “external,” and “bibliographic.” Wile does not cite any source for these tests. Some digging around reveals that sometime in the 1970s, an popular apologist extracted them from some obscure book published in 1952 by a scholar who worked for the U.S. Air Force. They have become a set piece in reformed Christian apologetics over the last 50 or so years.
    Wile is like so many other apologists who have used “science” to demonstrate the truth of the Biblical account. Its success depends on a bloated definition of science as well as a selective application of that “science” to the Bible.  ↩

  4. In his history of science survey he accused them of being swayed by arguments from authority. Here again, he perverts a perfectly reasonable warning into something absurd.  ↩

  5. For example, radiometric dating. Yes, radiometric dating is uncertain, sometimes millions of years off. But when it dates objects to billions of years old, the uncertainties are insignificant. Similarly, radiocarbon dating has a degree of uncertainty, but that uncertainty is small compared to the age of the object.  ↩

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