Who Made God by Edgar Andrews offers a witty, heady read for Christians looking to interact with some of the most recent scientific theories. Targeted at Christians who have been befuddled by the latest scientific theories, interested skeptics who want to see if Christianity has anything to say about science, or Christian apologists looking to bolster their scientific knowledge, the book is a resounding success.
Interestingly, Andrews gets the title of the book out of the way quickly. Andrews argues against the common atheistic retort, “Well if God made everything, who made God?” He writes, “Because cause and effect is only proven for the physical world, we can no longer insist that cause and effect are relevant when it comes to the origin of a spiritual entity like God.” I am not sure about the strength of this response. It seems to potentially put God outside the rules of logic, something of which most theists are very wary. A more convincing response, in my opinion, is to simply point out that the concept of God includes necessity. Theistic arguments are designed to show just this–that God is the uncaused ground of being.
Who Made God, however, quickly jumps into stride and doesn’t look back. Andrews lucidly argues that while science can describe events and put them to the test, it cannot explain things in the sense of a comprehensive explanation. Science, for example, “doesn’t tell us why there is [a force of gravity]” (30).
Without slowing down Andrews jumps into a clear explanation of String Theory and its attempts to be a “theory of everything.” Even were science to unify into a theory of everything, however, Andrews point would still stand. The theory would offer descriptions of how things happen, but it wouldn’t explain why the theory itself worked. He also offers a few critiques of string theory, such as the counter-intuitive nature of the theory (48).
Andrews continues on, offering God as a “hypothesis.” He argues that “the methodology of science” can be applied to God (58-59). He argues that Victor Stenger’s God: the failed hypothesis fails on a number of levels. Stenger claims that God “should be detectable: (1) by scientific ‘models’; (2) by scientific measurements… (3) by scientific ‘methods’” (67). Against this, Andrews points out that Stenger is trying to exclude God from existence by “having it both ways.” Stenger argues that God should be detectable, but cannot be because the measurements of science are restricted to the physical. Obviously, this begs the question against theism.
Andrews also addresses nothing, by which I mean the redefinition of “nothing” into “something” often done by atheists (see the debate between Lawrence Krauss and William Lane Craig). He points out that they often use “nothing” to reference vacuum and/or empty space or dark matter. But this is either deliberately misleading or just incomprehensible (97ff). As the atheists who say this often admit themselves, this “empty” space is hardly “nothing.” It is full of energy. But beyond space, beyond the existence of our universe, outside of space and time–that is what is meant by “nothing” (105).
The God hypothesis is vindicated when it comes to the evidence from astronomy and physics. The low entropy state of our universe (117-118), along with its origin (98ff) both point to a creator. Andrews moves on to argue that the origin of the laws of nature must also point to the God hypothesis (138-153). He then goes on to argue that our biological origins, the information found in cells, and the diversity of life have their best explanation with God. To cover these arguments fully would double the size of this review, but I found these arguments just as exciting as the rest of Who Made God. A sampling: proteins and DNA must have information in order to function correctly (181ff); origin of life theories can only be explained with the God hypothesis (196ff); evolution is nonfalsifiable (214-216); natural selection is a tautology (219-220); junk DNA isn’t junk (234ff); mutations really only help within dynamic populations and cannot lead to new species (230ff [through 240]). Andrews isn’t finished there, however, he tackles arguments for and against mind/body dualism (250ff).
Another strength of Who Made God is the format. There is a summary of each chapter prior to its contents, along with definitions of important terms. Humor is found throughout the work as the author tells funny stories or makes witty comments about the arguments. These aspects increase the readability of the book to a great degree.
This is not to say the book is without faults. Andrews’ treatment of the Ontological Argument was a bit abrupt. I’ve written on the argument before (see my posts here and here). Andrews’ critiques don’t apply to the most current versions of the argument. The most commonly used ontological argument is the modal version developed by Alvin Plantinga and others. This version of the argument doesn’t appeal to human ideas, but to modal necessity and possibility. To his credit, Andrews does point out that some philosophers find the argument compelling.
Another issue with Who Made God is the sometimes unconventional use of philosophical terms. For example, Andrews defines “phenomenology” as “The way phenomena… manifest themselves” (27). Phenomenology, however, is most commonly used (in philosophy) as the study of consciousness. Outside of philosophy, it generally refers to conscious experience or sense experience, not so much about the phenomena themselves. While the definition is not wrong, it caused some confuse, and may confuse other readers familiar with the other, more conventional uses. Another uncommon definition was given for “Monism.” Most often, the term refers to the idea that all of reality is one [i.e. it is all material, or all immaterial]. Andrews definition makes sense in context (he defines it as “The idea that mind is nothing more than the brain at work”  but that definition in philosophy of mind is more often used for “reductionism” which Andrews defines differently as well).
However, neither of these negatives outweigh the significant positives found throughout Who Made God. You know that I’m nitpicking when my main critique focuses on a couple unconventional definitions, particularly when Andrews uses valid definitions that simplify the terminology for the reader.
Edgar Andrews’ Who Made God is unique among the slew of apologetics books written at a popular level in that it offers a nearly comprehensive argument for Christianity based upon various scientific theories. Despite a few small flaws, I unreservedly recommend this book to all Christians looking to increase their knowledge of biology, physics, and astronomy. Andrews clearly and succinctly explains several scientific theories in terms which are easy to understand, while also showing the relevance for the “God hypothesis.” Readers will come away convinced that when it comes to science, their faith stands on firm ground. Books with scopes this broad most often shine their lights upon lots of topics and illumine none. Readers will find that Who Made God illumines nearly every topic it touches, bringing new insight and clarity into often confusing issues.
Source: Edgar Andrews, Who Made God (Darlington, England: EP books, 2009).
Disclaimer: I was provided with a review copy free of charge by EP books. My thanks to both Edgar Andrews and EP books.
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