INTRO BY JIM: Laura Truax is a pastor at LaSalle Street Church in Chicago, and one of twenty-five contributors to a new book from BioLogos, How I Changed My Mind About Evolution. In this excerpt from her chapter, she describes how the evolutionary perspective reinforced her view of the expansiveness of God. Tidy answers are rarely sufficient for engaging reality.
Read the rest of her chapter and 24 others in How I Changed My Mind About Evolution—now available from IVP and retail book outlets.
When I became a Christian at an outdoor tent revival I was struck by how Jesus had entered a world I knew. He used flowers and trees, wind and water to illuminate his Father’s truth. He compared my academic stress to birds looking for food and my ache for high school popularity was held up to the luminous grace of lilies growing effortlessly in the fields. Jesus knew the life that was all around me. Jesus didn’t come to deal with theoretical problems; he came into the reality of my world. As countless souls before me have said, the incarnation of Christ gave even greater weight to the fact that God revealed himself in this world of time and space.
As I have followed Jesus these past three decades, these twin convictions have shaped how I understand God and science. First, I am convinced that the world of our creative God is vast and glorious. Second, I am certain that the Judeo-Christian faith must robustly engage with what is.
I was in college when the idea of a young earth began to make its way through my church community. Some of my friends excitedly announced that the young-earth model proved that the growing evidence of evolutionary and cosmic dating couldn’t possibly be true. From the beginning I thought that this Christian response disagreed with the reality of what science was learning.
Not only that, but the young-earth argument didn’t seem to align with the ever-expansiveness I had experienced with God. As I read the arguments that the earth must be only several thousand years old because of the familial generations described in Genesis, or because of one interpretative lens of Genesis 1-11, I felt less wonder, not more — less awe of our Creator, not a greater sense of glorious mystery.