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DAY 242
CHALLENGE
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“We shouldn’t believe anything that can’t be verified by science.”
DEFENSE
Authentic science does not maintain this.
Science involves the use of a particular method (i.e., “scientific method”), the principal steps of which are:
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<li>Observing some aspect of the world</li>
<li>Formulating hypotheses to explain the observed data</li>
<li>Making predictions about further observations based on the hypotheses</li>
<li>Performing experiments to test the predictions (particularly by trying to falsify them).</li>
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This general method has proved useful for investigating many subjects, but, as we cover elsewhere (see Day 333), there are limits to what can be investigated by science.
Sometimes the reason is practical, as when an experiment cannot be performed without affecting the behavior of the phenomenon to be observed. This situation is frequently encountered in studying the behavior of subatomic particles, leading to Heisenberg’s Uncertainty Principle (according to which we cannot measure both the position and the momentum of a particle).
Other times the limit is due to a matter of principle. Science—like every other field—cannot get off the ground without using truths of logic that are fundamental to all reasoning. Yet these principles cannot be verified by the scientific method. Instead, they are assumed.
Science also presupposes other principles that it cannot demonstrate, such as the lawlike behavior of natural phenomena and the extension of those laws into the past and future. It also must assume that the data that has been observed is representative of the way things are and not just a misleading set of fluke observations. Repeating experiments to gain more data is good, but the new experiments also could involve fluke observations, so there must remain an assumption that the observed data is representative of the way things really are.
Most fundamentally, the claim that we should not accept anything that cannot be verified by science does not meet its own test. In view of the limits of science we have covered, the hypothesis proposed in the challenge does not fit the observed data. It is a bad hypothesis and therefore something that authentic science does not support. Authentic science recognizes its own limits and does not claim to be the single tool needed to prove every type of proposition.
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Nothing but Science?

The Demonic Case for Catholicism

Recently, CBS News <a href="https://www.cbsnews.com/amp/news/u-s-baptisms-gen-z-faith/">reported</a> on what it called “the world’s largest synchronized water baptism,” an event named Baptize America. Participants from some 650 churches nationwide gathered throughout the country for the occasion, with an estimated 30,000 people baptized in a single day. The report focused in particular on baptisms taking place in Southern California and situated the event within a broader spiritual surge among Gen Z—especially Gen Z men—who are seeking deeper meaning in Christian faith.
As someone who recently <a href="https://shop.catholic.com/baptism-now-saves-you/?searchid=10373797&amp;search_query=baptism+now+saves+you">wrote a book</a> on the subject, I found several aspects of the report worth reflecting on, especially the remarks made by Pastor Mark Francey of Oceans Church in Orange County, who was interviewed during the segment.
When asked about the inspiration behind the event, Francey explained, “[We want to] respond to the Great Commission in Matthew 28, which is to go into all the world to make disciples of all nations, baptizing them.”
To that, we Catholics can only say a hearty “Amen!” Whatever differences exist among Christians regarding baptism’s meaning and effects, the fact remains that all who baptize do so in obedience to Christ’s command. This is why the Catholic Church recognizes baptisms performed in other Christian communities as valid—provided they use the proper form and matter—even when their theology of baptism differs from ours. The essential intention to “do what Christ commanded” is enough.
But this raises an important question: what did Francey think was actually happening for those baptized on that sunny California day?
At first glance, his words seem to suggest something more than mere symbolism. When asked about the significance of water baptism, he said, “Water baptism is identifying in the death, the burial, in the resurrection of Jesus Christ.” This language echoes Romans 6:3-4, where St. Paul teaches,
<blockquote>We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.</blockquote>
One might take the pastor’s allusion to this text as an affirmation of baptism’s interior, transformative power, since Paul goes on to say that through baptism we are “justified” (Gk., dikaioō) from sin and set free from its slavery (Rom 6:7, 17-18).
But Francey’s choice of words is ambiguous. To “identify” with Christ’s death and resurrection could mean no more than participating in a symbolic ritual of immersion. Or it could mean that baptism effects a real, grace-filled union with Christ’s saving work. His meaning is left unclear.
The ambiguity continues when the reporter, Lisa Ling, asks, “How does baptism change people’s lives?” Francey responds, “The Holy Spirit changes people’s lives.”
True enough. As Jesus teaches in John 3:5, new birth comes “by water and Spirit.” But the pastor’s response again leaves us wondering: did he mean that the Holy Spirit works through baptism or independently of it, with baptism functioning merely as a sign?
Our Lord is far clearer than this. In John 3:5, he insists that both water and Spirit constitute the new birth. The material element is not excluded simply because the rebirth is spiritual. Christ himself frequently joins the spiritual and the material: his words are “spirit and life” (John 6:63), yet they reach us through the material sounds of human speech. Likewise, the spiritual gift of baptismal regeneration is communicated through the material element of water.
The CBS segment also highlighted the testimony of twenty-year-old Reagan Heslin, who described a conversion to Christ that began well before his baptism. He had repented of sin and started attending church long before being immersed in the Pacific Ocean. Does this prove that he was already regenerated, and that baptism only confirmed it?
Not necessarily. As I explain in my book, what some interpret as signs of regeneration may in fact be signs of what theologians call imperfect faith—faith not yet enlivened by charity. Acts 10:2-4 describes Cornelius as a man who feared God and prayed regularly before the Holy Spirit descended upon him (Acts 10:47-48).
Moreover, Christians who hold to “once saved, always saved” should be cautious about appealing to external signs as evidence of regeneration. If someone later apostatizes, many within that tradition conclude that such a person was never truly saved to begin with—meaning the supposed “signs of regeneration” were illusory. By that logic, even impressive pre-baptismal signs of conversion cannot be taken as definitive evidence of true regeneration.
Finally, this argument risks begging the question. Pre-baptismal experiences count as evidence against baptismal regeneration only if Scripture does not, in fact, teach that baptism saves. But Scripture does. Jesus affirms it in John 3:5, and Peter explicitly declares it in 1 Peter 3:21: “Baptism, which corresponds to [Noah’s ark—see vv. 18-20], now saves you.” With these biblical data in hand, we are compelled to interpret conversion experiences accordingly: as cases of imperfect faith, as preparatory graces, or as extraordinary exceptions—such as when God poured out his Spirit upon Cornelius and thereby regenerated him before Peter baptized him.
The deeper issue is this: do we interpret God’s revelation through our experiences, or our experiences through God’s revelation? The consistent Christian answer must be the latter. Experiences are important, but they must be judged in the light of revealed truth.
Interestingly, one participant in the CBS segment seemed to intuit this truth better than the pastor himself. She remarked, “I can leave all my sins in the water, and I can be made new.” Her words resonate with Paul’s teaching that baptism frees us from sin (Rom 6:6-7) and makes us new creations in Christ (2 Cor 5:17; cf. 1 Cor. 12:13).
In the end, I’m grateful that CBS chose to cover this event. That tens of thousands of Americans—many of them young men—are seeking Christ through baptism is a sign of great hope. The report also gives Catholics an opportunity to reflect anew on the sacrament Christ himself instituted as the gateway to eternal life.
Whether one views baptism as a mere symbol or as the true instrument of regeneration, the fact that so many are turning to Christ is cause for rejoicing. But as Catholics, we can affirm with confidence that the deepest meaning and fullest effect of baptism is nothing less than new life in Christ—a life that begins in the waters of regeneration and leads to eternal communion with God.