These were just a few of the questions that motivated us at BioLogos to commission a survey of pastors on origins.  In 2012, the Barna Group conducted 743 telephone interviews with pastors from across the US, from churches big and small, and from all Christian denominations.  This comprehensive, in-depth survey provides a fascinating analysis of views held by clergy today.   In the coming month, we’ll be digging deeper into the survey results, but for now, here are some key highlights:

#1: Pastors hold a diversity of views on origins.

Overall, while a slight majority of the pastors surveyed fall under the label of Young Earth Creationism (54%), sizeable portions of clergy accept Progressive Creation (15%) and Theistic Evolution (18%).

The numbers varied widely based on a number of factors, however. Pastors of mainline churches were most likely to accept Theistic Evolution, while non-Mainline, Charismatic, and Southern Baptist pastors were overwhelmingly Young Earth Creationists. Pastors of larger churches were also more likely to accept Theistic Evolution.

Regionally, the highest percentage of YEC pastors was found in South, while the highest percentage of pastors accepting TE was in the Midwest. Pastors from the western states were the least likely to accept TE.

#2: Most pastors think science and faith questions are important.

Regardless of their views, the majority of pastors surveyed feel that the Church needs to look at how it handles issues of science. 72% of pastors with YEC views and 73% of pastors with TE views agree with the statement that “the Christian community needs to take a serious look at its understanding of science and human origins in order to maintain its witness in the world.” (The numbers are slightly lower for pastors who hold to Progressive Creation and who are uncertain).

Similarly, 66% of YEC pastors and 61% of both TE and Progressive Creation pastors agree that “younger adults today are more concerned than ever about whether faith and science are compatible.”

#3: Clergy think disagreements on science and faith harm our witness (but for different reasons).

Clergy across all three viewpoints feel that disagreements are harming the Church’s outreach, but they differ in how they view that harm.

YEC pastors overwhelming agreed (85%) that “Christian disagreement on matters of creation and evolution is compromising our witness to the world.” However, a majority of TE pastors disagreed with the statement (63%).

Conversely, a majority of TE pastors (63%) agreed that “The church’s posture toward science prevents many non-Christians from accepting Christianity,” while a majority of YEC and Progressive Creation leaning pastors disagreed (59%).

#4: Pastors aren’t avoiding science.

The majority of pastors think that addressing issues of science for their congregations is an important part of their work. Of those surveyed, 72% felt that addressing science issues in the local community was somewhat (51%) or very (21%) urgent. When asked about science on a national and global level, even more pastors felt that addressing science issues is important (43% somewhat and 46% very). Furthermore, 79% of pastors included scientific themes in at least one sermon in the past year, and 40% had included them in at least ten sermons.

The majority of clergy across all four viewpoints also agreed with the statement “Just as scripture should influence human interpretation of science, science should also inform our understanding of scripture.” The numbers were highest for TE pastors and those who are uncertain (81% and 72%, respectively), though over half of YEC and PC pastors also agreed (52% and 65%, respectively).

Finally, although YEC’s are more reluctant than other pastors to say “science should inform understanding of scripture, they strongly agree (84%) that “The Christian community needs a greater commitment to showing how young earth creationism is consistent with science.”

#5: However, they are concerned about evolution for biblical reasons.

Over half of pastors said they had “major concerns” about the idea that God used evolution. The main reasons for that concern were that the idea “undermines the authority of Scripture” (64%), “views portions of the Bible as non-literal, like Genesis” (62%), “raises doubts about a historical Adam and Eve” (61%), and “raises questions about how and when death and sin entered the world” (59%). However, 26% of pastors saw no concern with the idea that God used evolution.

#6: The majority of clergy accept parts of scripture as symbolic.

60% of the pastors surveyed felt that “some portions of the Bible are symbolic, but all that it teaches is authoritative.” Clergy whose views fall under theistic evolution and progressive creation were more likely to accept this statement (79% and 73% respectively), but a sizeable number of YEC pastors (40% among the core followers and 49% among those leaning towards YEC) also agreed with the statement.

#7: Clergy are concerned that changing their views on origins might compromise their ministry.

Over half of pastors (58%) who fell under the YEC category agreed that “If you publicly admitted your own doubts about human origins, you feel you would have a lot to lose in your ministry.” 41% of pastors in the Progressive Creation group also agreed with the statement. Pastors who were uncertain or who fell under the Theistic Evolution group were less concerned, with only 26% and 17% respectively agreeing with the statement.

That said, I genuinely empathize with those who are reluctant to abandon traditional theological concepts for newer, still- developing ones. Given spiritual leaders’ biblical mandate to protect their families and congregations against error, a responsibility for which God will hold them strictly accountable (James 3:1), I respect their refusal to expose their flock to ideologies they regard as conflicting with the Word of God.

I further understand pastors and theologians’ resistance to tethering theology—which is meant to provide a solid epistemological foundation—too closely to that intrinsically dynamic endeavor called science. All humans need ideological stability, perhaps especially so with respect to spiritual matters. Recognizing this, pastors rightly ask why they should abandon or substantially revise an internally-consistent systematic theology that has served the church with relative stability for many hundreds of years. Science, on the other hand, is a realm for adventurers, groundbreakers, and ideological athletes intent on not just polishing or expanding today’s body of knowledge, but shattering it when necessary. Resounding with the jousts and clashes of competing ideas and arguments, and the stunning reversals of ideas once widely held, science often appears to be a messy–even tumultuous–business. Spiritual shepherds are insistent that the epistemological dynamism that necessarily characterizes science never become the mainstay of the Christian experience, which must be fundamentally stable and dependable. They see wisdom in maintaining a safe distance between the Church and the choppy waters of science.

The question, then, is whether the waters of scientific thought, particularly with respect to the age of the earth and evolution, have sufficiently smoothed out to warrant conservative thinkers’ taking a deeper look. Of course, the catch-22 here is that this can’t be answered without actually embarking upon an expedition of exploration and investigation, much as I recently did. Once undertaken, however, the conservative explorer will likely be confronted by a formidable problem:

As I can personally attest, navigating the crowded forum of wildly-differing ideas as to how to resolve the faith-science divide can be terribly daunting. Making this especially disconcerting for the conservative is the sobering reality that amidst the chorus of conflicting theories, one finds very little substantive published input from respected conservative theologians. As a result, the conservative seeker is sure to find herself awash in an ocean of seemingly novel theological “solutions” that are fundamentally antithetical to her evangelical sensibilities. This is likely to result in the impression that there is in fact no way to reconcile the findings of modern science with the key doctrines of orthodox Christianity, and hence the termination of the endeavor. Not only was this dynamic a constant challenge to me, but has proved a stumbling block to many would-be seekers that I personally know.

Whence then change? I believe the breakthrough will begin with a particular subgroup of conservative evangelical pastors, elders, and theologians. I know firsthand that there are many who, truth be told, have not been entirely at peace with their fellow conservatives’ summary rejection of—and apologias against—the findings of mainstream science. They have a gnawing sense that devastation looms for the Church and her children unless detachment yields to engagement, and rhetoric to substance. These have likely admitted to themselves that despite stridently asserting anti-evolution/old-earth views, they actually don’t understand these views in depth (nearly every conservative pastor and elder I’ve spoken with has conceded this). To date, these shepherds and thinkers have remained silent about their misgivings, reluctant to be perceived by their congregations and peers as betraying true Christianity. Given the astonishing fruitfulness of modern science and the comparative barrenness of young-earth creationism, I believe these evangelical leaders may now finally regard themselves as justified in stepping forward and publicly questioning whether the latter is in fact the view that a truth-revealing God would have His people believe.

Indeed, if I may, I would exhort these, my fellow conservative evangelical shepherds and thinkers, to set aside all reticence and fear, emerge from anonymity, and storm the forum of discourse, engaging this most pressing matter with vigor, equanimity, and humility. In doing so, know upfront that there will be few handrails to guide; you will not be building upon an extensive precedence of published conservative thought. Rather, you will be pioneers, with the open prairie of contemplation and consideration before you and the Word of God as a faithful, orienting star. The journey will be at times confounding, often scary, and never without challenge. Yet only through such robust, self-critical analysis will you find yourself in a posture where God can correct and refine all that He would, and only after which will you be able to pass on to your flocks a cogent, truly harmonious portrait of our Lord and His Creation that finds rich consistency between His written and natural revelations. I firmly believe that the fuller, more deeply informed portrait of the Lord and His universe that emerges from this investigation will fill your congregations with an unprecedented new sense of awe at our beloved God as Creator, and profoundly enhance their worship of Him. This has certainly been the result of my own journey.

In this video Conversation, Denis Alexander addresses two prominent barriers for Christians to accept evolutionary creation. The first is Biblical interpretation. When contemporary Christians interpret the early chapters of Genesis literally, they do so out of a desire to take the text seriously. Yet the early church fathers saw these chapters as figurative—and that figurative interpretation did not lesson the important foundational truths taught in these passages. The contemporary literal reading is actually a modern approach to the text in that our scientific mindset inappropriately shapes the interpretation. Since science did not even exist at the time that Genesis was written, an overly literal interpretation can actually cause us to miss the inspired message that the Biblical authors were communicating.

The second barrier is the rhetoric of the New Atheists, who claim that it is impossible to accept evolution while still believing in God. Christians should challenge this. Traditional Christian views are not in conflict with modern science. Instead, they see nature as God's work, with St. Augustine writing that "nature is what God does." As humanity develops a scientific understanding of nature, we will only learn more about the handiwork of God. 

Grantees will benefit from in-person interaction through a series of summer workshops in 2013, 2014, and 2015. These meetings will not only foster a broader knowledge base, but will build a sustained network of scholars and church leaders, both young and seasoned, who are serious about addressing the concerns of the church about evolution. Also in 2015, in connection with the third summer workshop, BioLogos will host a large conference open to scientists, scholars, and church leaders from around the world.

ECF History

In January 2012, BioLogos was awarded a multi-million dollar grant from the John Templeton Foundation to fund the work of scholars and church leaders on evolution and Christian faith. In spring 2012 we worked hard to get the word out. You may have seen announcements on the BioLogos website, in our newsletters, on the Books & Culture, Leadership Journal, or First Things websites, on your professional society’s listserv, or perhaps on your friend’s blog.

The response was overwhelming: we received 225 letters of intent for a total request of $21 million—about seven times the amount we had to offer. We needed to invite the most promising applicants to submit a full proposal, but recognizing the projects with highest potential would require broad expertise. From the beginning, we envisioned that a panel of scientists, pastors, and scholars would oversee the application and review process as well as play key advisory roles throughout the project. A team of eight highly qualified individuals came on board in the early months of the project. They reviewed each proposal and together recommended that BioLogos invite 86 applicants to submit full applications.

The deadline for submissions was October 1, 2012. As in the previous round, the ECF panel evaluated each proposal. In addition, we asked 55 other experts to participate, so that each proposal received 3-4 scores. Criteria for the decision included significance of topic, project design, creativity and innovation, long-term impact potential, feasibility, and budget.

The panel then met together November 29-30, 2012, to make the final funding decisions. In the end, they recommended that BioLogos give 37 awards, ranging from $23,000 to $300,000. BioLogos staff notified applicants of their awards on December 14, 2013.

The Grantees

As part of our objective to create a network of scholars and leaders, we awarded grants to organizations across the U.S. and the world. Thirty of the 37 grantees are domestic; seven are international, hailing from Canada, France, Great Britain, Netherlands, and Spain.

Two-thirds of the accepted projects will be led by teams—some with three or more Project Leaders. We expect that the teamwork and time spent together at our summer workshops will be the start of a long-lasting network of people dedicated to helping the church think carefully about origins.

Applicants chose to apply under one of three program tracks: interdisciplinary scholarship (Track 1), intra-disciplinary scholarship (Track 2), and translational projects (Track 3). Track 1 projects focus on both the collaboration between individuals in different disciplines and the development of projects at the interface of different content areas. Track 2 projects focus on work done within a specific discipline. Track 3 focuses on projects that encourage Christians, especially those within more conservative traditions, to engage in meaningful and productive dialogue to reduce tensions between mainstream science and the Christian faith. The numbers of grantees in Tracks 1, 2, and 3 are 6, 8, and 23, respectively.

Many of the scholarly projects tackle questions about Adam and Eve, the Fall, human identity, and Original Sin—some of the most critical interpretive issues for evangelical theology.  Some examples: 

• Theologian Oliver Crisp of Fuller Seminary will take an analytic theology approach to ask to what extent a theological account of the origin of human sin depends upon the evolution of modern humans from one and only one ancestral pair—especially if that pair does not appear to correspond to what we would think of as modern human beings. 

• Pastor Michael Gulker and philosopher James Smith, leading a large team from The Colossian Forum, ask a related question: if humanity emerged from non-human primates—as genetic, biological, and archaeological evidence seems to suggest—then what are the implications for Christian theology’s traditional account of origins, including both the origin of humanity and the origin of sin? 

• Biologist Dennis Venema of Trinity Western University and New Testament scholar Scot McKnight of Northern Seminary will write a book on the evidence for evolution and population genetics, with informed theological reflection on how these issues interact with orthodox Christianity.

• Biologist David Wilcox of Eastern University will develop an updated model of human identity which reflects the complex recent scientific advances in genetics and paleoanthropology and yet is sensitive to theological concerns.  

These are just a few of the scholarly awards; check out the Grantees page for full descriptions of all Track 1 and Track 2 projects.

All projects have translational potential, but Track 3 projects are designed to meet the needs of a particular constituency within the evangelical church. These projects run the gamut from ethics to education to media production to ministry resources.  Some examples include:

• Theologian Lee Camp of Lipscomb University will produce “The Questions in Monkey Town,” an episode of Tokens, a live variety show that features musical performances, comedic sketches, brief interpretive monologues, and dialog with authors and scholars. The episode will be performed and filmed on the site of the famous Scopes Trial in Dayton, Tennessee.

• Chaplain Joshua Hayashi and Educator Diane Sweeney of the Punahou School in Hawaii will lead a team to produce multimedia curricula aimed at helping high school students connect with their biology curricula and, at the same time, deepen their Christian faith.

• Physics teacher and pastor Benoît Hébert of Science et Foi Chrétienne in France will lead an international, multi-denominational team of French speaking Evangelical scientists, pastors and church leaders to produce a large number of resources on evolutionary creation.

• Pastor Seung-Hwan Kim of Grace Truth Community Church, a Southern Baptist church in Cambridge, Massachusetts, will produce teaching and preaching materials about evolution for church leaders.

• President Gregory Wolfe and Director of Resource Development for IMAGE will gather artists and writers of faith whose work explores the dialogue between evolutionary science and faith practice, convening a conversation between them and scientists, theologians, and church leaders in private and public conferences.

Again, this is just a taste of the diversity of Track 3 projects. Read more about each project on the Grantees page. You can look forward to an incredible variety of resources coming out of the ECF program, many of which will be featured right here on the BioLogos Forum.

The majority of health care workers deal with the confusing issues of life, death, and the apparent random tragedy of disease that can devastate families emotionally, financially, and spiritually. In fact, when I separate myself from the sterile aspects of a lab test review or ordering of radiographic images, I often find myself extremely saddened by the reality that children suffer from chronic disease, and in that aspect, I have found my faith to be a salve for me. I have been involved in the field of medicine for a relatively short time, only 21 years since first starting medical school. I marvel daily about the advancements of this tool that we have named “modern medicine”. Indeed, in the past 20 years alone, the progress we have made in the diagnosis and treatment of cancer, cardiovascular disease, and infectious disease has been seemingly unstoppable. Despite these advances, we have not adequately addressed how we handle various aspects of suffering (physically, spiritually, and mentally) in long-term hospitalized patients, in patients with chronic disease, and in the elderly.

I have often been asked if my faith has been affected by being exposed to illness and death. I would resoundingly say “No”, but I know health care workers run the entire gamut of a belief in God. There was a time when I would have said otherwise; however, my lay interest in the processes of our Earth (biologic and geologic) has convinced me of a Creator. I am a Christian, and this essay will discuss how I use my scientific and medical background to justify my faith. If you are an atheist reading this essay, you will have realized that you and I have belief differences from the beginning of this writing. If you are an evangelical Christian, I want you to realize that I am not going to talk about my conversion or my baptism. That aspect of my life is not the point of my essay, but you should know, for background, that I do accept Jesus Christ as my Savior.

I was born and raised in central Texas where a large percentage of the population is evangelical Christian. As I progressed through public education, I had convinced myself that I was agnostic. This was a personal decision, not based on any family influence. In fact, I had Christian parents who were educators and who had an interest in my pursuing a science career as a way of opening my mind to the needs of humanity and intellectual fulfillment. However, my trail away from my Christian faith lasted about 15 years and was most influenced by many of my evangelical classmates, especially in high school and college. I was exposed to Young Earth Creationism (YEC) by many friends, and at that time, I did not think it was even possible to reconcile a Christian faith with my interest in science.

In particular, I was interested in pursuing a career in paleontology or ecology, and I became even more convinced in college, that I had to make a profound choice – either I chose a career in science and reject YEC claims that had no basis in reality, or I would have to abandon a science career all together. I was only aware of those two options at that time and was not aware of a third way leading to a reconciliation of my faith. I will admit that I was fairly angry about the absolutism provided by so many of my YEC-minded friends in the face of massive amounts of biologic and geologic data. I became angry about the concept of religion in a very self-centered sort of way. Eventually and after much contemplation, I ended up going to medical school after college as opposed to a career in natural history, as I decided that the job market was more stable in medicine.

Two particular events enabled me to completely reconcile my faith with science. First, I took a field research class that involved traveling through the southwest United States during the summer of my junior year of college. Seeing geologic layering and signs of erosion up close in areas such as the Grand Canyon and Bryce Canyon, as opposed to hearing about the concepts in the lecture hall, made me truly appreciate deep time (Figure 1). For example, although random events over millions of years formed beautiful geologic structuring of hoodoos in Bryce Canyon, the wind and rain making these amazingly beautiful sandstone columns spoke of the mechanistic properties of erosion. Seeing the effects of long-term erosion as being “beautiful” led me to wonder in my tent at night why consciousness was formed to allow humans to appreciate the majesty of nature. I was able to see the Milky Way at night as I camped in the various national parks, and I further contemplated the mechanisms of gravity, light, and star formation. I was captivated by this imposed beauty on the desert floor around me, the stark ruddy canyon walls, the conifer-filled woods, and the cloudless night with a waning moon. I kept a journal during my trip which I wrote in daily. I have read it again years later, and there are passages written, crossed out by pen, then written out again with some my first inklings that I likely believed in a Creator God.

Figure 1: In this picture, I am showing my daughter the various rock groups of the Grand Canyon at Grand Canyon National Park in Arizona. My visit to the canyon in college brought home to me the immensity of deep time and the beauty of a natural structure suggesting to me, in a strong way, that God must exist. When this picture was taken, I wanted my daughters to see what I saw, felt what I felt, thought what I thought, when I began to really be convinced there was a Creator.

The second aspect that brought me back into Christianity was exposure to a pastor in my late 20s. At this point, I was deep into my medical training as a pediatric gastroenterologist, but I was starting to attend church again, although not regularly. I also was working in a lab where we were using “knock-out” mice (mice with a gene removed to assess the resultant phenotype, or the observable traits) in order to determine the mechanisms of cirrhosis of the liver. Although my contribution to the lab was not ground-breaking, I was fascinated as to how a single gene deletion could lead to down-stream effects, including morphologic changes in the liver (i.e., cirrhosis). My research had demonstrated that specific gene mutations were leading to a diseased organ, and I came to believe that the genetic code encompassed in all living creatures was not likely explained as a random, undirected process.

The pastor with whom I was interacting with at that time had trained in astronomy prior to going into ministry, and it was fascinating to hear him reconcile his belief in an ancient universe with his faith. He was not the least bit worried about an ancient Earth and a far more ancient universe. He believed in a Sovereign God who could certainly provide for the mechanisms of the Big Bang and the resultant world that we live in. Over the months, my discussions with him led me back to reading my Bible daily for the first time, really, in my life. In my very humble and limited opinion, I could see that God, especially through the Gospels, provided an answer to what my purpose consisted of during my time here on Earth. I was to love and serve others as best I could, and I should let God be in control of the big stuff of life.

Here in the lab (and previously for me in the American southwest) there appeared to be sublime mechanisms at play in the world. Even when I looked at random processes (and I do believe that God allows randomness), the grandeur of life forms that have been present on our planet for hundreds of millions of years fascinated me. I did try to convince myself that randomness was evidence of no God, but I then decided that a Creator could certainly build randomness into any biologic or geologic system to allow for the abundance of detail that we see in the natural world around us.

Taken together, all of these views of the world in the micro- and macro-scale convinced me to come back to Christianity. I believe strongly that there is God who has allowed natural mechanisms to take place, random or not so random, which are exhibited throughout the universe. I certainly know that my wife, my children, and I will die someday, but a re-reading of the Gospels as well as reading the great Book of Nature around us reinforced in me that there was something more for all of us, even after death.

I have never regretted the re-discovery of my Christian faith. I especially take these thoughts with me, when I have to talk to families about sick or dying children. These are hard conversations to have, and I find comfort knowing that evidence of a creator God is ever present around us, even as each of us heads towards the end of life and subsequently, eternity.

Showing Christian schoolteachers that one can be a believer who embraces the Bible as God’s inspired Word and evolution as His creative process has always been a mission of BioLogy by the Sea, the accomplishment of which is never guaranteed. During the first few days, several participants expressed doubt that their faith could be compatible with evolutionary creation. However, as the week came to a close, some of those who had previously denied compatibility seemed to be much more considerate of the notion—if not fully accepting of the idea altogether. If you’ve ever doubted evolution yourself, then you know that such acceptance is no small feat. There are numerous theological and philosophical barriers that must be dealt with, and to think that this could occur in the span of just one week is pretty amazing. Then again, the program had some pretty amazing guest speakers and activities—the most significant of which occurred throughout the week: prayer and worship to the One we all serve, our Lord and Savior Jesus Christ.

While these times served to glorify God and nurture participants’ souls, the week was also filled with activities designed to nurture participants’ minds through the study of biblical passages and biological content. In addition to graduate level courses and accompanying labs in either biodiversity or developmental biology, participants went on field trips to the intertidal zone, the Natural History Museum of Los Angeles County, the La Brea Tar Pits, and the Gaslamp Quarter. Furthermore, presentations given by Dr. Gregg Davidson, professor of geology and geological engineering from the University of Mississippi, and Dr. Mary Schweitzer, paleontologist and associate professor of marine, earth and atmospheric sciences from North Carolina State University, offered key insights into their fields and demonstrated how the tenants of both are based on evidence rather than conjecture.

In short, this year’s BioLogy by the Sea offered another comprehensive look at what it means to be a Christian who accepts the conclusions of mainstream science—not at the expense of our faith in God or His Word, but in light of it. We can only hope that these teachers, who spent an entire week of their summer break with us, left with not only a greater sense of oneness as the body of Christ, but also found new ways to engage their students in matters of science and faith—another facet of the program’s mission. After all, the first step in protecting the next generation from the faith crisis that many seem to experience after they learn about evolution from a secular perspective is showing that it need not be an either-or situation. It’s also an important part of ensuring that Christian young people can rise to the forefront of global scientific research.

These facts persist in the face of educational guidelines in most states that mandate the teaching of evolution, court decisions that have declared the teaching of creationism as unconstitutional and having “no scientific merit or educational value as science [because it] is simply not science” (McLean v. Arkansas Board of Education, 1982), thousands of scientific papers and books that document evidence for evolution, direct observations of evolution, and countless endorsements of evolution (and rejections of creationism) by professional scientific organizations. Decades of costly science education reform have not reformed popular acceptance of evolution: most of the public continues to see religion and mainstream science as diametrically opposed, and when presented with that choice, most will choose the supernatural over science, even when it means rejecting the foundations of modern biology. Why?

Many factors – for example, the media and religion -- influence people’s beliefs about the evolution and creationism, as well as their acceptance of science. One of these influences is education. What are students taught about evolution and creationism?

Evolution and Creationism in High School Biology Courses

Students have widely variable introductions to evolution in their high school biology courses. Although most states have educational guidelines that mandate the teaching of evolution, only about 70% of students entering college report that their high school biology courses included evolution (in some form) and not creationism. Although educational guidelines provide important support for teachers wanting to teach evolution, these guidelines are irrelevant to many biology teachers and administrators.

Approximately 20% of students are taught neither creationism nor evolution in their high school biology courses (Moore, 2007). Another “cautious 60%” of biology teachers want to avoid controversy, and neither advocate evolution nor explicitly endorse nonscientific alternatives (Berkman and Plutzer, 2011). Even when teachers do teach evolution, they often cover the topic in a trivial or disparaging way (Bandoli, 2008, and references therein), thereby perpetuating a cycle of ignorance reinforced by popular opinion (Berkman and Plutzer, 2011). When these students arrive on college campuses, they are predisposed to remain skeptical of evolution, for their perceptions and prior knowledge strongly influence their learning. This is especially important for evolution, for many students view evolution as negative and undesirable (Brem, Ranney, and Schindel, 2003) and sense an “overlap of some ideas that the theory [of evolution] advocates with other social, epistemological, and religious beliefs” (Hakoyem and BouJaode, 2008).

The Creationists Down the Hall

Most Americans reject evolution, and most biologists have grown accustomed to headlines such as “Four in 10 Americans Believe in Strict Creationism” (Gallup, 2010) and “In U.S., 46% Hold Creationist View of Human Origins” (Gallup, 2012). However, most biologists are less familiar with the fact that creationism is thriving among undergraduate biology majors (Verhey, 2005; also see above), biology graduate students (Gregory and Ellis, 2009), and former students who have become biology teachers (Berkman, Pacheco, and Plutzer, 2008; Moore, 2007, and references therein).

Despite their training, many biology teachers are creationists. Indeed, fully one-sixth of biology teachers are young-Earth creationists (Berkman, Pacheco, and Plutzer, 2008), and a presentation of young-Earth creationism as legitimate science would presumably confuse students about the basic tenets of science in general, and of evolution in particular. Because teachers’ personal views about a subject affect their teaching of the subject (Carlesen, 1991; Grossman, 1989), and because teachers with strong religious convictions accept evolution less often than their less-religious peers (Trani, 2004), it is not surprising that many of today’s biology teachers explicitly teach creationism in their biology courses. Although few biology teachers in public schools teach creationism without mentioning evolution, 20-25% of today’s biology teachers teach evolution and creationism in their courses (Moore, 2007, and references therein). Although a handful of creationism-based biology teachers are confronted for their malpractice (e.g., Rodney LeVake; see Moore, 2004), most are tolerated — and sometimes even encouraged — to teach creationism, possibly because of pressure from the public and administrators to ignore evolution and/or teach creationism (Cavanagh, 2005, Verango and Toppo, 2005). As Don Aguillard, the lead plaintiff in Edwards v. Aguillard (1987) noted in 1999 (Moore, 1999), “Creationism is alive and well among biology teachers.”

When Biology Teachers Teach Creationism, What Do They Teach?

When biology teachers teach creationism, they usually present only a particular version of the Judeo-Christian creation story. Moreover, these stories are often presented as a scientific alternative to evolution (Moore, 2008), despite the fact that creation science has “no scientific or educational value as science [because it] is simply not science” (McLean v. Arkansas Board of Education, 1982). Relatively few biology teachers who teach creationism present it as religious idea, philosophical idea, or as part of a survey of several religions (Moore, 2008). They do not “teach the controversy,” in other words, but present the relationship between modern evolutionary biology and their faith as one of self-evident conflict, assuming (and teaching) that their version of creationism is the only true alternative.

Does It Matter When Biology Teachers Teach Creationism?

Yes—high school biology courses have a strong and lingering impact on students’ views of evolution and creationism (Moore and Cotner, 2009). Students who were taught creationism in high school know significantly less about evolution when they enter college than do students who were taught evolution in high school. Similarly, students who claimed that most of their knowledge of evolution came from non-school sources (e.g., the media, church) knew less about evolution than did students who claimed that their primary source of knowledge about evolution was their high school biology class (Moore, Cotner, and Bates, 2009).

Solving the Problem?

Several studies have claimed that additional evolution-related training will help improve the teaching of evolution in high schools. We are not nearly as optimistic. Although workshops and short-courses presumably help and encourage teachers willing to consider teaching evolution, focused instruction about evolution often does not affect students’ or teachers’ acceptance of evolution (Alters and Nelson, 2002; Chinsamy and Plaganyi, 2008). Moreover, these workshops will not reach creationism-based biology teachers who are dedicated to substituting their religious beliefs for science in their classes.

In our experience, these teachers rarely attend such workshops, even if they are paid to do so, and even then their acceptance of evolution is unaffected. After all, these teachers have access to and know the evidence for evolution – it’s widely available, including in the textbooks that they adopt and use in their classes – and they are not convinced by that evidence. We know of no evidence that the availability of such solely science-focused workshops, seminars, and other forms of evolution-related education will significantly affect what creationism-based biology teachers teach. Since the impediments to better teaching of evolution are primarily the philosophical and religious views of biology teachers, programs that do not address the more personal, “non-science” issues of science educators directly and effectively are likely to have little impact on what students learn in high-school biology classrooms. Instead, if further fact-based instruction in evolution is part of the answer, it is likely to be most effective with young children, who are developmentally primed to seek explanations for natural phenomena. However, evolution instruction is essentially absent prior to high-school biology; by high school, a student’s teleological demands have likely been met by supernatural explanations, creating a cycle of adults who know little about evolution and teach creationism-flavored biology.

Creationism has long been popular among biology teachers (Moore, 2007), and there is no evidence that improved state educational standards, proclamations by professional organizations, and decades of science education reform have made much difference. As John Scopes commented almost 50 years ago, “I don’t think the world changes very rapidly” (Anonymous, 1966).

View Literature Cited

For more than a century, evangelicals and fundamentalists have typically rejected both evolution and higher biblical criticism. Sometimes there are good reasons: the claims of some biblical scholars are so outrageous and the claims of some scientists so anti-religious, that a strongly negative response is entirely appropriate. Too often, however, the evangelical encounter with modern science conforms to what historian Mark Noll has called “the scandal of the evangelical mind”—namely, “that there is not much of an evangelical mind.” Attitudes toward science have been crucial to this analysis. As Noll says, “since 1960 creationism has done more than any other issue except abortion to inflame the cultural warfare in American public life.” (p. 192)

Readers who want to know more about Noll’s book and its reception should go here and here. His conclusions about evangelicals and science are fully consistent with those I am about to present.

Evangelicals in Tension with Science

Evangelicals exhibit considerable tension and ambivalence when it comes to science, especially human evolution. On the one hand, evangelicals enthusiastically embrace the findings of science, when it comes to most applications in medicine and engineering. They also accept the experimental sciences, such as physics, chemistry, physiology, or thermodynamics. They have no problems with gravitation, the periodic table, the circulation of the blood, or the law of entropy. Here, their attitude is highly empirical: if it can be shown from repeatable experiments and observations, it’s true and presents no challenge whatsoever to religious belief.

On the other hand, evangelicals are quite hesitant to accept some conclusions of the so-called historical sciences, such as geology, cosmology, and evolutionary biology. Fundamentalists reject the very legitimacy of those sciences, and have created their own alternative explanation, “creation science,” which comports with their particular views of biblical authority and hermeneutics. Evangelicals are more ambivalent. As we’ve seen, many evangelicals accept the big bang and modern geology, with a 4.65 billion-year-old earth and the enormously long history of living things before humans arrived on the planet. But evolution–understood here to mean the common descent of humans and other organisms–presents very serious problems for many, perhaps most, evangelicals. This motivates them to look for alternative views.

The alternatives evangelicals embrace are precisely those we have studied in this series. Some eagerly support the YEC view. Others prefer one of the many varieties of the OEC view. Many like the strident tone of the ID movement, with its vigorous assault on biological and cultural “Darwinism” and its near-universal rejection of human evolution. For most evangelicals, however, TE is probably not a viable option at present, for biblical and theological reasons.

Reconciling Evolution with Scripture

Most evangelicals do not see any reasonable way to combine human evolution with the following beliefs:

• the uniqueness of humans, who alone bear the “image of God”
• the fall of Adam and Eve, the original parents of all humans, from a sinless state, by their own free choices to disobey God
• the responsibility of each person for their own actions and beliefs, within a universe that is not fully deterministic
• the redemption of individual persons by the atoning sacrifice of Christ.

Evangelicals cannot and must not be separated from these crucial beliefs about human dignity, freedom, responsibility, sin, and redemption. The 64-dollar question is: can these beliefs be maintained without simultaneously affirming the necessity of an historical, separately created first human pair? The answer is probably in the hands of evangelical academics, especially theologians and biblical scholars. Can they be persuaded that the scientific evidence for evolution is sufficiently strong to warrant a re-examination of the traditional view? Can a credible gospel and credible science be harmonized?

There exists an enormous gap between popular conceptions of science–conclusions, methods, and attitudes–and those of scientists themselves. This gap is not unique to science among practitioners of specialized knowledge, and it is not unique to evangelicals among the lay public. But it is real and very significant, and it affects theologians and biblical scholars no less than anyone else. Those who try to bridge this gap are mostly scientists (in their role as educators at colleges and universities and insofar as they write books for lay readers) and science journalists. Many influential members of those professional communities are skeptical or even strongly hostile toward Christian beliefs, and this can exacerbate an already difficult state of affairs. If ways can be found to popularize good science, while showing appropriate sensitivity to the concerns of evangelicals, it would be a very good thing.

Signs of Hope

Certainly there are reasons to hope. The conversation about science and religion is considerably broader now than it was at the time of the Scopes trial in 1925. Back then, many Protestants faced a very grim choice. On the one hand, they could follow politician William Jennings Bryan and the fundamentalists, rejecting modern science in the name of biblical authority and orthodox beliefs. On the other hand, they could follow theologian Shailer Mathews and the modernists, rejecting biblical authority and orthodox beliefs in the name of modern science. There was no one out there like John Polkinghorne, Francis Collins, Joan Centrella, Owen Gingerich, Simon Conway Morris, William Phillips, or Ian Hutchinson—to name just a few of the many top scientists today who accept evolution while affirming the divinity of Jesus, the bodily resurrection, and the actual divine creation of the universe. But they are all scientists, not theologians (except for Polkinghorne, who is both). In Galileo’s day, it was the scientists who eventually convinced the theologians and biblical scholars to accept Copernicus’ theory of the earth’s motion around the sun. But, it took a long time, and the process was difficult and often painful. Thus far, the biblical scholars and theologians who have tried to move the conversation forward have not been very well received, as Richard Ostling has so capably reported. I suspect we are in for more of the same.

It’s Your Turn to Talk

That’s what I think. What do you think? I’ll mainly be listening quietly, since I’ve now said all I wanted to say. Thank you all for hanging in there for ten months—far longer than I had originally anticipated. After a short respite I’ll return with a new series, but I’ll keep the topic under wraps for the time being.

For many American evangelicals it will come as a surprise to realize just how little Lewis thought was at stake in the scientific question of our biological origins. As we have seen, Lewis had no objection to the notion that “man is physically descended from animals.” Four years after admitting to being shaken by some of the writings from Bernard Acworth’s Evolution Protest Movement, Lewis could still write in a private letter, “I don’t mind whether God made man out of earth or whether ‘earth’ merely means ‘previous millennia of ancestral organisms.’ If the fossils make it probable that man’s physical ancestor’s ‘evolved,’ no matter.”¹ So far as we can tell, Lewis never took the view that belief in mere Evolution, “Evolution in the strict sense,”² “the Evolution of real biologists,” which he took to be “a genuine scientific hypothesis” and “a purely biological theorem”³ was necessarily at odds with a belief in mere Christianity.

Indeed, the final chapter of his classic book Mere Christianity, “The New Men,” assumes an evolutionary picture of life’s origins and development throughout.⁴ He writes,

Perhaps a modern man can understand the Christian idea best if he takes it in connection with Evolution. Everyone knows about Evolution…: everyone has been told that man has evolved from lower types of life.⁵

While Lewis acknowledges that “some educated people disbelieve [the theory of Evolution],” he gives no hint throughout the rest of the chapter that he is one of their number.⁶ In fact, throughout the rest of the chapter he seems to simply assume a broadly evolutionary picture of natural history (as he does in The Problem of Pain and elsewhere). So, for instance, he writes:

Thousands of centuries ago huge, very heavily armoured creatures were evolved.⁷

At the earlier stages living organisms have had either no choice or very little choice about taking the new step [of development]. Progress was, in the main, something that happened to them, not something that they did.

Century by century God has guided nature up to the point of producing creatures (humans) which can (if they will) be taken right out of nature, turned into “gods.”⁹

And he says much more in that vein. While it may be possible to read Lewis as invoking Evolution for purely illustrative purposes without actually believing in it, such a reading seems less than likely given his statements in this chapter and elsewhere. In fact, Lewis offers no hint anywhere in his public writings that he regards evolutionary theory as either untrue or conflicting with mere Christianity.

What Lewis did believe to conflict with Christian faith was what he called the great “Myth” of “Evolutionism” or “Developmentalism.” But this is not the same as evolutionary theory per se. “[We] must sharply distinguish between Evolution as a biological theorem and popular Evolutionism or Developmentalism which is certainly a Myth,” he writes in his essay “The Funeral of a Great Myth.”¹¹ Lewis believed that the great myth of “Evolutionism” conflicted not only with the Christian faith, but with Reason itself, undercutting the grounds for believing in human rationality and, therefore, in any human rationale that could be offered for believing in Evolutionism in the first place. According to Lewis,Evolutionism’s chief premise, namely, Naturalism, invalidates human reasoning itself, amounting to “an argument which proved that no argument was sound—a proof that there are no such things as proofs—which is nonsense.”¹² “All possible knowledge…depends on reasoning,” he writes in chapter III of Miracles.¹³ “We infer Evolution from fossils: we infer the existence of our own brains from what we find inside the skulls of other creatures like ourselves in the dissecting room.” All sciences, including evolutionary science, depend upon the validity of human inference for their own validity. “Unless human reasoning is valid no science can be true.”¹⁴ Naturalism, however, with its grand Myth of Evolutionism explains all of reality, including human reason, in terms of non-rational natural causes and effects, reducing all human reasoning to being no more than the accidental byproducts of chance, matter and time, and thereby undercutting the validity of reasoning itself.

However, if one allows, as Lewis apparently did, that God guided the evolution of humanity so as to make us reasonable creatures, then humanity’s descent from the animals in no way undermines the validity of human reasoning. By maintaining the distinction between Evolution as a scientific theory and Evolutionism as a popular Myth it becomes possible for one to be a full-blooded theistic evolutionist with both a robust belief in God and a robust belief in evolution. The distinction frees Christians to accept evolutionary science without knuckling under to reductionistic Scientism. Thus, in the very essay where Lewis most acerbically attacks Evolutionism, “The Funeral of a Great Myth,” Lewis also clearly allows for a form of theistic evolution. Lewis writes:

I am not in the least denying that organisms on this planet may have ‘evolved.’ But if we are to be guided by the analogy of Nature as we know her, it would be reasonable to suppose that this evolutionary process was the second half of a long pattern—that the crude beginnings of life on this planet have themselves been ‘dropped’ there by a full and perfect life.¹⁵

As Lewis makes clear in another piece, “Two Lectures,” the “full and perfect life” by which “this evolutionary process” was “dropped” exists outside of Nature, which is to say, exists outside of the purview of the natural sciences. “Is it not…reasonable to look outside Nature for the real Originator of the natural order?” he asks.¹⁶

Lewis, however, was no Deist. He clearly did not believe that the “crude beginnings of life” were simply “dropped” by God so that the “evolutionary process” would do what it would. Lewis seems to have thought that God at least superintended the evolution of humankind, particularly humanity’s cognitive capacities, in a rather hands-on manner:

For long centuries God perfected the animal form which was to become the vehicle of humanity and the image of Himself. He gave it hands whose thumb could be applied to each of the fingers, and jaws and teeth and throat capable of articulation, and a brain sufficiently complex to execute all the material motions whereby rational thought is incarnated. The creature may have existed for ages in this state before it became man: it may even have been clever enough to make things which a modern archaeologist would accept as proof of its humanity. But it was only an animal because all its physical and psychical processes were directed to purely material and natural ends. Then, in the fullness of time, God caused to descend upon this organism, both on its psychology and physiology, a new kind of consciousness which could say “I” and “me,” which could look upon itself as an object, which knew God, which could make judgments of truth, beauty, and goodness, and which was so far above time that it could perceive time flowing past.¹⁷

Whether this picture of hands-on divine guidance is friendlier towards present day Intelligent Design theory or towards theistic evolution, a la BioLogos, will be a matter for debate. Lewis does not draw the distinctions that are customary in contemporary debates surrounding evolution—macro- versus micro-evolution, Evolution qua mere common descent versus Evolution qua wholly unguided, random process, and so on—making it difficult to say with certainty what he would say if he were here today. It seems likely, however, that Lewis would not have expected the natural sciences to be able to detect God’s supernatural guidance of man’s evolutionary path any more than he expected the modern archaeologist to be able detect the moment when our ancestors crossed the threshold from beast to man, and that likelihood might count as a strike against the ID movement’s claim on Lewis. In any case, Lewis plainly outlines a view that is quite compatible with the standard evolutionary picture of common descent and that hardly amounts to Scientistic reductionism. In short, Lewis made it quite clear in his writings that he believed that there is no real conflict between mere evolution and mere Christianity.

Surprised by Jack

Whatever Lewis may have believed in private, as a spokesperson for the faith, Lewis consistently allowed that mere Christianity was compatible with mere evolutionary science, and he even took the trouble to articulate his understanding of the Fall in such a way as to harmonize it with his belief in human evolution. While some recent writers have attempted to wield Lewis as weapon in intra-Evangelical debates around Evolution, to wield a thinker is, as Martin Buber says, to treat that thinker as an ‘It’ rather than as a ‘Thou,’ to treat him as an object to be used rather than as person with the right and capacity to defy our expectations.¹⁸ We evangelicals have become so accustomed to inserting quotable quotes from Lewis’s corpus into our sermons, books, power-point presentations, Facebook walls, and Twitter feeds that we drowsily pass over the surprising elements of his thought—the elements not easily reconciled with our clean-cut theological shibboleths—without even noticing. This is an intellectual habit ripe to be broken, and it is high time we allowed the real Jack to shatter the cultural icon—indeed, the mirror—we have made out of him. At this watershed moment in the history of the Church, when so much seems to threaten to upend the faith once delivered—whether scientific or archaeological discoveries, cultural trends, or newfangled philosophies—there is doubtless much that the greatest modern exponent of mere Christianity can teach us to help us navigate these troubled times. But it is only by opening ourselves to being surprised by Jack that we will be capable of actually learning something from him.

Notes

1. C.S. Lewis to Joseph Cranfield, Feb. 28, 1955, unpublished letter, Wade Center Collection, Wheaton College, as cited in West, “Darwin in the Dock,” 113
2. Lewis, “Is Theology Poetry?,” in The Weight of Glory, 137
3. Lewis, “The Funeral of a Great Myth,” 85, 86
4. Lewis, Mere Christianity, 185-91
5. Ibid, 185
6. Ibid
7. Ibid, 186
8. Ibid, 187
9. Ibid, 188, my italics
10. Ibid
11. Ibid
12. Ibid, 24
13. Lewis, Miracles, 23
14. Ibid
15. Lewis, “The Funeral of a Great Myth,” in Christian Reflections, 91
16. Lewis, “Two Lectures,” in God in the Dock,
17. Lewis, The Problem of Pain, 68
18. Buber, I and Thou, (New York: Simon & Schuster, 1996)

Introduction

One of the reasons that some of us are hesitant to accept evolutionary creation is that it seems to make God responsible for the suffering and death of innumerable creatures over millions of years—before humans ever existed or sinned against their creator. Since we believe in and worship a God who is loving, benevolent, and all-powerful, it sounds quite implausible that our God would have created a world like that; therefore, any scientific evidence for evolution must be incorrect.

Other people look at the scientific evidence for evolution and find a compelling case that it has taken place during our earth's history. On this basis they may conclude that if evolution is true, then the belief in an all-powerful, perfectly good God must be false!

The trouble with both of these views is that they tend to invoke a completely abstract, philosophical god, not the living God of the Bible—the God who became a human being, experienced unimaginable suffering, and died in a grotesque and humiliating public display. The death of Jesus completely defied the expectations (and common sense) of his followers, as well as the expectations of any “rational” understanding of the way the Creator of the universe should act in the world. On the cross, in the person of Jesus, God took upon himself far more suffering than any creature has ever experienced.

If God himself is willing to die, particularly in such a gruesome way, then perhaps we should at least consider the possibility of God allowing the death of other creatures, too. But would this really be compatible with what we know of God through Scripture? In this essay, we will explore this quandary through a “theology of the cross”, a concept articulated by pastor George Murphy in his book Cosmos in the Light of the Cross.¹

Theology of the cross

Before we jump into the theological problems associated with evolution, let’s take a look at how we understand Christian theology itself. For the reformer Martin Luther, any theology (or science) that tries to reach knowledge of God apart from the cross is bad theology.² Instead, Luther pointed to a theologia crucis, in which the true God is seen first and foremost “through suffering and the cross”. To make his point even clearer, Luther insisted that “the CROSS alone is our theology”.³ It is the lens through which we view everything.

Of course Martin Luther, having lived in the 16th century, was not aware of the vast history of life on our planet (or any other aspect of modern science, for that matter), but George Murphy draws from Luther’s teachings the foundation that all human knowledge begins with the Word made flesh and crucified.⁴ With the cross of Christ as the ultimate framework through which we view reality, we are bound to view the processes of nature quite differently. As Murphy explains it,

A theology of the cross is an explication of belief in a God who becomes a participant in the history of the universe and thereby shares in the suffering, loss, and death that are part of worldly experience.⁵

God does not sit idly by and watch unaffected as his creatures suffer, but neither does he swoop in and make everything completely effortless and easy. Instead he chose another way, the crucifixion of Jesus—certainly not the approach that we would have preferred! The apostle Peter went so far as to try to talk Jesus out of it, but he was met with a stern rebuke (Matthew 16:21-23).

Why is evolution so disconcerting to Christians?

The problem of suffering throughout all of human history is troubling enough for us to reconcile with a loving, personal God. But in addition to that, the discovery of vast numbers of fossils reveals that death has taken place on a far greater scale than we had ever imagined. Both the wide variety of extinct creatures and their sheer numbers is quite staggering, and it raises questions about our Creator:

The picture of a God who is immune from suffering and death but who forces organisms through millions of generations and extinction is disturbing to those who believe in a God of love.⁷

The mass extinction of life on earth was already well established by the early 19th century—decades before Darwin’s research—and extinction can be empirically verified independent of any theory of evolution.⁸ The fact that the earth’s crust is a veritable graveyard of long-lost creatures is deeply troubling, and as late as the 1790’s, distinguished intellectuals such as Thomas Jefferson denied the very possibility of extinction.⁹

But in addition to the reality of species extinction, the theory of evolution by natural selection proposes that new species also arise in an environment containing widespread pain and death. Both the creatures that are now living and those that are gone are tainted by an “acrid smell of death”.¹⁰ It makes us wonder, if our Creator is not the God of the dead, but of the living (Mk. 12:27), where is God’s presence in the evolutionary picture?

In all honesty, creation through evolution is not what we would expect from God, but Scripture is full of examples in which God acts in unexpected ways. After all, God’s choosing to undergo an agonizing death on a cross is not what we would expect from the all-powerful Creator of the universe, either. In both cases, new life comes about through pain, suffering, and death. As George Murphy puts it,

A priori ideas about God have to be overcome, and God's character has to be learned from God's self-revelation.¹¹

God’s fullest self-expression is in Jesus Christ himself, one who is intimately familiar with and personally endured creaturely pain and death. The theology of the cross reveals that God's self-revelation takes place in situations of suffering, loss, and apparent hopelessness, much like situations that occur through natural selection.¹²

The crucifixion is disconcerting too

Not only is creation through evolution an unexpected and unsettling process, but so is the crucifixion of Jesus! Killing someone by hanging them on a cross is an unbearably painful, prolonged, humiliating form of death. It was such a horrific type of public execution that it wasn't until after the Roman Empire stopped the practice of crucifixion—and people no longer witnessed it personally—did the cross become a visual object of devotion.¹³ Our culture is sufficiently removed from crucifixion that we are desensitized to its original significance, but to connect it to our current context, imagine the reaction you would get by wearing jewelry designed to look like an electric chair.¹⁴

Once we are more attuned to the brutality of crucifixion, it seems all the more striking that the cross is the sign of God’s work, what George Murphy calls “the trademark of God”.¹⁵ The suffering and death of Jesus is featured prominently in the Gospels, but the crucifixion-resurrection pattern is strongly resonant within the Old Testament, too. Israel suffered and toiled as slaves in Egypt for centuries before they were rescued in the Exodus, bringing life to a people who were spiritually dead. Centuries later, the nation of Israel would experience death again when the Babylonians destroyed the Davidic monarchy, burned their Temple, killed their people, and sent many into exile.¹⁶ Neither Israel (God’s chosen people) nor Jesus (God’s own son) were spared from death and suffering; rather, suffering seems to have been the way in which God re-forms and renews humanity to fully bear His own image.

Redemption extends to all of creation

Fortunately, God’s story does not end with death. God gives new life after his creatures have been subjected to terrible circumstances. Redemption was promised to Israel itself—Ezekiel’s vision of the valley of dry bones describes how God would renew His chosen people (Ezek 37:1-14). Later, the astonishing resurrection of Jesus made salvation possible not only for Jews, but for all people in Christ (Gal 3:26-29). Ultimately, the New Testament makes it clear that God’s renewal will encompass the entire Creation:

For God was pleased to have all his fullness dwell in him, and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross. (Colossians 1:19-20)

With all wisdom and understanding, he made known to us the mystery of his will according to his good pleasure, which he purposed in Christ, to be put into effect when the times reach their fulfillment—to bring unity to all things in heaven and on earth under Christ. (Ephesians 1:8-10)

Christians are accustomed to thinking of the death of Christ in regard to humans, but our culture rarely acknowledges God plan for the redemption of His entire creation. This is partly attributable to the fact that discussions of creation and origins are often separated from the topic of salvation.¹⁷ In doing so we tend to marginalize Jesus as we argue about Genesis. Rather than fall into this trap, if we view nature through a theology of the cross, we will see Christ as both the alpha and the omega point in discussions of life’s history and life’s future. With this perspective, we are more apt to sense our solidarity with the rest of creation as we wait in eager anticipation of a glorious future:

The creation waits in eager expectation for the children of God to be revealed. For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God. (Romans 8:19-21)

Conclusion

As part of the Church’s conversation about the problem of natural evil, this essay is meant to be a brief introduction to a “theology of the cross”. One can explore this concept in greater detail in Murphy’s book The Cosmos in the Light of the Cross. While there is a lot more to be said, let me conclude with the following observation: though evolution may not be compatible with some interpretations of Christianity, evolutionary creation is certainly compatible with the crucified Christ and the theology of the cross. In the person of Jesus, God suffers with the world and ultimately redeems it. As George Murphy puts in, “The world's pains are God's stigmata.”¹⁸

Explore this Topic Further

• Miller, Keith. “And God saw that it was good”: Death and Pain in the Created Order. BioLogos series
• Murphy, George L. The Cosmos in the Light of the Cross. Harrisburg, PA: Trinity Press, 2003.
• Murphy, George L. “Cross, Evolution, and Theodicy: Telling It Like It Is”. In The Evolution of Evil. Edited by G. Bennett, M.J. Hewlett, T. Peters, and R.J. Russell. Göttingen: Vandenhoeck & Ruprecht, 2008.
• Southgate, Christopher. The Groaning of Creation: God, Evolution, and the Problem of Evil. Louisville, KY: Westminister John Knox Press, 2008.

Notes

1. Murphy, George L. The Cosmos in the Light of the Cross. Harrisburg, PA: Trinity Press, 2003.
2. Murphy, p34
3. “CRUX Sola Est Nostra Theologia,” in D. Martin Luthers Werke, Kritische Gesammtausgabe (Weimar: Hermann Boehlau, 1892), 5:172. The captitalization is in the original. Cited in Murphy, p26.
4. Murphy, p108
5. Murphy, p4
6. Murphy, p43
7. Murphy, p3
8. Some Christians ascribe animal death to some combination of Adam’s fall and Noah’s flood, but this does not resolve the problem that the animals are still suffering and dying through no fault of their own. See Keith Miller’s BioLogos series Death and Pain in the Created Order for the limitations inherent in a fall-based theodicy.
9. Rudwick, Martin. The meaning of fossils: Episodes in the history of paleontology. Chicago, University of Chicago Press, 1985.
10. See Jeff Schloss’ BioLogos essay Evolution, Creation, and the Sting of Death
11. Murphy, p63
12. Murphy, p122
13. Murphy, p27
14. This example is drawn from an evangelical outreach event held by a Christian student group in Innsbruck, Austria. On campus one day, they started conversations with their classmates by asking the question, “Would you wear an electric chair on your neck?”
15. Murphy, George L. The Trademark of God: A Christian Course in Creation, Evolution, and Salvation. Wilton, Conn.: Morehouse-Barlow, 1986.
16. Murphy, Cosmos in the Light of the Cross, p 31-32.
17. Murphy, p35
18. Murphy, p87

Usually, even a non-Christian knows something about the earth, the heavens, and the other elements of this world, about the motion and orbit of the stars and even their size and relative positions, about the predictable eclipses of the sun and moon, the cycles of the years and the seasons, about the kinds of animals, shrubs, stones, and so forth, and this knowledge he holds to as being certain from reason and experience.

Now, it is a disgraceful and dangerous thing for an infidel to hear a Christian, presumably giving the meaning of Holy Scripture, talking nonsense on these topics; and we should take all means to prevent such an embarrassing situation, in which people show up vast ignorance in a Christian and laugh it to scorn. The shame is not so much that an ignorant individual is derided, but that people outside the household of faith think our sacred writers held such opinions, and, to the great loss of those for whose salvation we toil, the writers of our Scripture are criticized and rejected as unlearned men.

If they find a Christian mistaken in a field which they themselves know well and hear him maintaining his foolish opinions about our books, how are they going to believe those books in matters concerning the resurrection of the dead, the hope of eternal life, and the kingdom of heaven, when they think their pages are full of falsehoods and on facts which they themselves have learnt from experience and the light of reason?

Reckless and incompetent expounders of Holy Scripture bring untold trouble and sorrow on their wiser brethren when they are caught in one of their mischievous false opinions and are taken to task by those who are not bound by the authority of our sacred books. For then, to defend their utterly foolish and obviously untrue statements, they will try to call upon Holy Scripture for proof and even recite from memory many passages which they think support their position, although they understand neither what they say nor the things about which they make assertion.¹

– St. Augustine of Hippo (AD 354-430)

For a good portion of my life, I had an extremely difficult time admitting that I was wrong. To do so was an admission of intellectual failure, faulty logic, or simple ignorance—not knowing everything about everything.² Being wrong is a hard pill to swallow sometimes, because in many cases it equates to losing face. As it pertains to the creation-evolution debate, I believe that we evangelical Christians tend to express that fear by “holding the line” against certain areas of scientific study, rather than being willing to admit that we might be wrong. In most cases, we have no problem accepting the authority of the world’s best physicists, chemists, meteorologists, engineers, and physicians. Our problem tends to be with scientific authorities in only certain areas of study, such as biology, anthropology, paleontology, geology, and astronomy. Why? It’s because the Bible is the divinely inspired word of God and these areas conflict with the plain reading of Scripture, right?

When we evangelicals come to the table of scientific discussion, we tend to pick and choose those “foods” which appeal to us, while wrinkling our noses at what our theological tastes find disagreeable. As long as the menu includes a wide assortment of things we already like, and we share the table with people with similar tastes, we can get along just fine with this strategy. But is this wise in, say, a survival situation? Food is food, and if we’re hungry enough and don’t have a life-threatening allergic reaction to something specific, I would venture to guess that we’d dig right in without a second thought. In regard to the creation-evolution debate, I am convinced that the evangelical church will find itself in dire straights if we intentionally starve ourselves intellectually, especially with a healthy banquet in full sight and within reach. I also think having a too-restricted “diet” limits our ability to sit down with those outside the church and can, as Augustine believed, play a role in actually prohibiting the secular world at large from coming to a saving knowledge of Christ, “to the great loss of those for whose salvation we toil.” Several years ago, Bruce Waltke, former Evangelical Theological Society president and former professor of Old Testament at Dallas Theological Seminary, updated Augustine’s caution in a brief video production for BioLogos, suggesting that the church risks losing our ability to really interact with the world if we don’t trust God’s providence in this area. Wheaton College’s Professor of Christian Thought, Mark Noll, as the very first sentence of his book The Scandal of the Evangelical Mind writes, “The scandal of the evangelical mind is that there is not much of an evangelical mind.”³ If not for the fact that I’ve never met Professor Noll, I’d believe he was talking about me a decade ago.

What drives us evangelical Christians to “hold the line” against acknowledging truths in these certain categories of scientific knowledge? After undergoing several theological shifts myself over the last decade, and seeing others do the same, I believe I’ve been able to “reverse engineer” what happened in my own life: It was a subtle slide from a confident faith into a comfortable, unwitting arrogance. When we believe that we are in an intimate spiritual union with the Creator of the universe, it’s quite easy to forget (if we ever understood this in the first place) that God can couch theological truth in a variety of literary genres and, yes, even in the context of ancient, scientifically inaccurate cosmologies.⁴ Caught up in the awesome truth of spiritual union, what makes perfect sense to us at any particular point in our spiritual walk can be easily confused with “the truth.” We also gravitate toward churches that conform to our particular belief systems. We prefer pastors who preach to the choir. We buy books that support our particular theological system. To attend another church, listen to a theologically edgy pastor, or read a book from a completely opposite viewpoint from what we’re accustomed to would be to invite a considerable measure of tension into an otherwise comfortable intellectual and spiritual environment.

How many of us actually have or take the time to study evolutionary biology, theology, the history of biblical interpretation, ANE literature, or modern translations of Babylonian creation myths? I would venture to guess that very few of us have the same opportunities that professional scientists and theologians take for granted in their academic careers. To overcome the fear of losing intellectual face, I recommend exposing oneself to different ways of thinking about these topics, including perspectives that you might deem “outside the box.” Reading multi-view comparisons and critiques, such as those found in Zondervan’s wonderful Counterpoints series, is particularly helpful in this regard. Familiarity with and exposure to these views helps temper that initial fear or shock when we come across those few brothers and sisters in Christ who opt to take another approach to any one topic. (One youth pastor friend of mine, when discovering my views on a particular topic, approached me and excitedly exclaimed that meeting me was like meeting a dragon: “You hear stories about them, but you never see one!”)

A word of warning: Before I adopted evolutionary creationism, my neatly packed theology was virtually stress-free. Ignorance was truly bliss. Then came the paradigm shift, and all sorts of previously suppressed tension, questions, and doubts rose to the surface. Another word of warning: If you’re not confronted with tension, questions, and doubts in your day-to-day spiritual walk, something’s wrong. Wrestling with theological issues is not an activity to be avoided; it is a discipline to be vigorously pursued! If you are comfortable enough in your relationship with the risen Savior, you should not fear admitting your ignorance on various topics and entering into a period of temporary uncertainty. This fear can be remedied by taking advantage of a fully informed palette of theological options provided by genuine Jesus followers, including those that embrace biblical criticism. If one’s faith is truly rooted in the One by, for, and through Whom all things were made, all the theories put forth by the higher biblical critics and esoteric scientists should be no cause for fear—but all should be cause for loving dialogue.

Notes

1. St. Augustine of Hippo, The Literal Meaning of Genesis (De Genesi ad litteram), Trans. J. H. Taylor, in Ancient Christian Writers (Long Prairie, MN: Newman Press, 1982), vol. 41.
2. “Ignorant,” Oxford Dictionaries, accessed October 08, 2012, http://oxforddictionaries.com/definition/english/ignorant.
3. Mark A. Noll, The Scandal of the Evangelical Mind (Grand Rapids: William B. Eerdmans Publishing Company, 1994), 3.
4. See Denis Lamoureux, Evolutionary Creation: A Christian Approach to Evolution (Eugene, OR: Wipf and Stock Publishers, 2008); Brian Godawa, “Mesopotamian Cosmic Geography in the Bible,” accessed October 04, 2012.

My valiant helper, a small-sized tiger
Sleeps sweetly on my desk, by the computer,
Unaware that you insult his tribe.

Cats play with a mouse or
with a half-dead mole.
You are wrong, though: it’s not out of cruelty.
They simply like a thing that moves.

For, after all, we know that only consciousness
Can for a moment move into the Other,
Empathize with the pain and panic of a mouse.

And such as cats are, all of Nature is.
Indifferent, alas, to the good and the evil.
Quite a problem for us, I am afraid.

Natural history has its museums,
But why should our children learn about monsters,
An earth of snakes and reptiles for millions of years?

Nature devouring, nature devoured,
Butchery day and night smoking with blood.

And who created it? Was it the good Lord?

Yes, undoubtedly, they are innocent,
Spiders, mantises, sharks, pythons.

We are the only ones who say: cruelty.

Our consciousness and our conscience
Alone in the pale anthill of galaxies
Put their hope in a humane God.

Who cannot but feel and think,

Who is kindred to us by his warmth and movement,

For we are, as he told us, similar to Him.

Yet if it is so, then He takes pity
On every mauled mouse, every wounded bird.
Then the universe for him is like a Crucifixion.

Such is the outcome of your attack on the cat:
A theological, Augustinian grimace,
Which makes difficult our walking on this earth.

–Czeslaw Milosz,¹
 translated by the author and Robert Hass

The Problem

The poem above communicates in a very poignant and profound way the essence of the theological problem of death, pain, and suffering in the natural world—what has been referred to as “natural evil.” As we will see, it may also point to at least one aspect of a Christian response.

I have become convinced that one of the fundamental issues underlying much of the resistance of many Christians to an ancient, evolving creation is that of the problem of “natural evil.” “Natural evil” is also very often a primary focus of those who reject a personal and compassionate God, as it was for Darwin himself. The issue of theodicy thus seems not only to drive many people of Christian faith away from an acceptance of the conclusions of modern science, but also to drive members of the scientific community away from a serious consideration of the claims of the Christian faith. The topic is important, then not because its solution is central to the validity of the Christian faith, but because it often serves as an unnecessary stumbling block to a productive engagement of both science and faith.

The tension generated by our understanding of God’s character, as revealed in the Bible, and by the reality of the natural world around us has been the focus of much theological and philosophical debate within the Christian church since the first century. This article sets out to examine critically several of the proposed solutions to this problem, viewing them from the perspective of a geologist, paleontologist, and orthodox evangelical Christian.

The theological problem of death and pain emerges from the following propositional statements:

1. Scripture consistently declares the absolute goodness of God and the very goodness of his creation. Furthermore, Scripture declares God’s love and care for creation, and the glory and praise it returns to him.
2. Scripture also confesses a transcendent God who is omnipotent in power, yet immanent in creation as well. God’s creative activity is not described as being confined to some past event at the beginning of time, but as a present and continuing reality. God upholds creation in its being from moment to moment, and is creatively active in its history. This understanding of God’s relationship to creation has been well articulated by Jürgen Moltmann.²
3. In seeming conflict with these confessions of God’s character, we observe death, pain, and suffering as ubiquitous, even integral, aspects of the creation around us.

The apparent conflict between God’s goodness and the presence of pain and suffering is made especially acute when we consider the nonhuman creation.³ How can we accommodate the death and suffering of animals within a theology that declares both God’s omnipotence and goodness? C. S. Lewis forcefully puts the issue before us in his book The Problem of Pain:

The problem of animal suffering is appalling; not because the animals are so numerous ... but because the Christian explanation of human pain cannot be extended to animal pain. So far as we know beasts are incapable either of sin or virtue: therefore they can neither deserve pain nor be improved by it.⁴

Because the issue of animal pain so directly impacts our understanding of the goodness of creation, I will focus particularly on solutions to the problem as posed by Lewis.

How do we then reconcile the goodness of God who is immanent and active in his creation with the death, pain, and suffering we see embedded within it? There seem to be two basic alternative approaches to this dilemma.⁵

1. Natural evil can be attributed to something independent of God and acting against his will. This position threatens to limit God’s power and freedom.
2. Natural evil can be considered a part of God’s good purpose for creation, and either directly willed or permitted by him. Such a view would seem to bring into question God’s goodness and love for his creatures.

The tension between these alternatives—and efforts to avoid their negative theological consequences—surface in many of the proposed solutions to this problem.

In part 2, we start to look at some of the proposed solutions, beginning with the idea that a perfect creation was corrupted by a fall.

Notes

1. This poem was included in a collection of poems that was one of two works by Czeslaw Milosz mentioned in a review article by Michael Ignatieff, “The Art of Witness,” New York Review of Books (March 23, 1995). I thank Carol Regehr for bringing my attention to this work.
2. Moltmann refers to this aspect of God’s creative activity in history as “continuous creation.” Jürgen Moltmann, God in Creation (Minneapolis, MN: Fortress Press, 1993), 206–14.
3. I will not address here arguments concerning the degree to which animals experience pain. This issue is considered by Robert Wennberg in “Animal Suffering and the Problem of Evil,” Christian Scholar’s Review 21 (1991): 120–40. It is obvious to me that, for many animals at least, pain and suffering are a very real conscious experience.
4. C. S. Lewis, The Problem of Pain (New York: Macmillan Publishing, 1962), 129.
5. As stated by John Hick, in Evil and the God of Love, rev. ed. (New York: HarperCollins Publishers, 1977): “For every position that maintains the perfect goodness of God is bound either to let go the absolute divine power and freedom, or else to hold that evil exists ultimately within God’s good purpose” (pp. 149–50).

As a scientist at a Christian university, Dr. Venema has experienced first-hand the breakdown of fellowship that can happen over disagreements about creation. Sometimes it can be a large falling out, but other times it can be as simple as a look-- when Christian brothers or sisters appear incredulous upon learning that your views about origins differ from theirs, as if they’re reassessing your place in the family of God.

Dr. Venema notes this breakdown can come from both sides: from YECs who view those who accept evolution as “compromisers” and “wolves in sheep’s clothing” as well as from ECs who view those hold YEC beliefs as “ignorant” or “fundamentalists”.

That’s not to say that science-and-faith discussions aren’t important. As Dr. Venema puts it:

Is it an important issue for Christians to discuss? Yes. Does the issue serve as a catalyst for a wide-ranging discussion on exegesis and hermeneutics? Certainly, and that in and of itself can be very healthy. Is it acceptable for believers to hold either opinion and be within the people of God? I would say yes. It is my conviction that the mechanism by which God created is an issue of secondary importance compared to the underlying primary issue of holding God as the Creator and sustainer of all things. As a secondary issue, then, the only danger is making one of the options an essential, and dividing over it. Is it a problem if my brother or sister at church is a YEC? No. Is it a problem if I won’t share fellowship with them because of their views? Absolutely. Our difference of opinion on the mechanism of creation is not a gospel issue, but breaking fellowship over a secondary matter is a gospel issue. It hinders the love and fellowship that we are called to be known for, and raises an unnecessary barrier to those who would consider joining us.

You can read his full response at The Colossian Forum.

What is the Colossian Forum?

Based in Grand Rapids, Michigan, the Colossian Forum's mission is to make concrete the unity all Christians have in Jesus--particularly in the science and faith conversation. Through retreats, a website, curricula, and scholarly research, the Forum seeks to promote growth, transformation, and unity in Christ. In their own words, "they aim make a new way forward together" by bringing people into "serious discussion of the deep riches of our Christian intellectual tradition—riches that shed light on the hard questions of science, culture and Christian faith.”

Growing up, David believed that Young Earth Creationism was the Christian position on origins and how God created. As he endeavored to learn more, he was intrigued by Francis Collins book The Language of God because Francis did not present evolution as a rival theory to Christian faith, but as something that described God's method of creation. David studied biblical interpretation and found John Walton's scholarship to be tremendously helpful in understanding the original purpose and intent of the Genesis narrative.

Reflecting on his personal journey, David thinks that it is important that we don't oversimplify questions related to science and faith, but that we explore them deeply in order to understand science in a robust, Christian way.

Genesis is one of my favorite books of the Bible. I read through it probably once every few months and repeatedly grind my Hebrew language skills on its opening chapters. Unlike Leviticus (at least in the opinion of most people I know), the Genesis narrative is exciting and adventurous. Some of our favorite stories come out of the book: Noah and the Ark, The Tower of Babel, Abraham and Isaac, Joseph and the Coat of Many Colors, and so on.

But no story is perhaps as infamous and well known as the creation account (or accounts) as presented in Genesis 1-2. Almost every Christian or Jew, even those less than devout, know the opening words to the tale: “In the beginning, God created the heavens and the earth.” We know that God created the earth in six days. We know Eve was taken from Adam's rib for a companion. We know that God called the general creation “good”, the special creation of man “very good” and, at the very end of it all, took a day of rest (which I'm sure most of us would call “very good.”)

Of course, we know all of this. Yet we challenge it (and are challenged by it), continually, when we consider the variety of interpretations of how this story intersects the world as described by science. With Genesis, are we dealing with a literal scientific account, where “day” means 24-hours; are we dealing with metaphorical “days” in which epochs or periods of time or even processes are being described; or are we readers of a creation mythology from the Ancient Near East that doesn’t have anything directly to do with material origins? Interpretations go on and on, as anyone who has spent any time at all studying the creation debate knows. By and large, however, we can probably categorize Genesis interpreters into three camps: the Young Earth Creationists, the Old Earth Creationists, and the Theistic Evolutionists.

Now, I have the unique benefit of falling into all of these individual camps at one point or another in my life, sometimes even mixing them up. I have made a strong transition from being a die-hard Young Earth Creationist to being convinced that the evolutionary story is, in fact, the more substantiated and evidenced position. I say this with no pride, since my own transition involved many agonizing questions, a whole lot of reading, and a significant internal spiritual battle: what I believed about when and how the earth was created would not only change the way I read Scripture, it would also change certain aspects of how I viewed the Creator.

While I've certainly learned a lot of information on my journey, it was not an accumulation of facts that has kept me following Christ through all the ups and downs, but Jesus himself, and the knowledge that truth is not something which the Christian should find spiritually threatening. Nevertheless, those same ups and downs—and my internalization of each of these views on creation in turn—has provided me with one simple realization about the debate over scripture and evolution: most of us are not so committed to finding the truth about Genesis and creation as we are to sustaining and maintaining our own interpretive boundaries and the boundaries of the communities which influence us. In other words, the debate is often not so much over Genesis—or even over whether we can all follow the same God when we believe different things about how he created—it's over our own ability to be right. I know this because admitting that I was wrong was the most difficult part of my own transition.

Interpretive communities

While I am pretty convinced of the truth of an evolutionary portrait of reality and an ANE reading of Genesis similar to that espoused by scholars like Peter Enns or Bruce Waltke, I can still make this claim about interpretive communities because my intention is not to dissuade others from debating the issues involved, but to ask that we simply recognize our own limits and check them as often as possible. This is part of following Jesus, is it not? Unfortunately, vigorous debate often deteriorates quickly into screaming matches where proponents of one position or another simply are talking heads, speaking past each other and forgetting our fellowship in Christ. We play into the same interpretive competition that the Pharisee and Sadducee scribes were well known for, each claiming to have a proper interpretation of the Scriptures, but all the while forgetting that interpretive arguments matter exceptionally little if a genuine search for God is not at the forefront. This is certainly not to insist that the discussions cease, but rather, to insist that these discussions can only be propelled forward if individuals—of whatever stripe—step outside of their own interpretive boundaries and communities and humbly present themselves before God, seeking His truth alone. It is to insist that “system maintenance” must die along with the self, because only then can we allow Scripture to interpret itself. Unfortunately (and this is an issue that goes way beyond the Genesis text), too many of us are more committed to a specific model than we are committed to seeking God’s truth, whatever inconvenience to us that truth proves to be.

In 2006, for instance, I heard a popular and well-trained Young Earth paleontologist make the following statement: “If all the evidence turns against young earth creationism, I will still believe it because that's what the Bible says.” I followed up with him in a conversation a year later over lunch and quickly realized that I did not misunderstand his statement. For him, the parameters of his convictions were set in concrete and the truth of the overarching story of Christianity rested on these parameters not being crossed. In his view, the Bible absolutely and fundamentally teaches a universe which came into existence 6,000-10,000 years ago; to deny that is to deny Scripture, and if evidence turned up to the contrary one must not alter those parameters but, instead, search (perhaps in vain) for counter-evidence or be willing to live in blind faith. For this paleontologist, confident Christianity hinged on the stability of those borders of interpretation. Transition wasn't allowed.

But I have heard and read statements coming out of the two other camps of thought that share this kind of certainty over interpretation, too. There is a sense of doing injustice to scripture, thereby doing an injustice to Christianity, and, thereby again, doing an injustice to God if one strays from the preferred reading. One Old Earth Creationist remarked in a popular book that an interpretation of Genesis that allows for evolution is a “contradiction in terms” and it's an unfortunate thing to “blame God for it.” Genesis, in the mind of this thinker, specifically precludes any interpretation which leads to the sort of story evolution tells. To think otherwise is to “blame” God for something which he intentionally tells us is otherwise against his nature.

I have equally heard some theistic evolutionists deride—in a very spiritually shallow and personally offensive way—those who do not accept an evolutionary viewpoint. As one who went through an interpretive evolution on biological evolution, I can say confidently that I believe my own transition would have been much easier both intellectually and spiritually if not for feeling as if certain theistic evolutionists accused me of intentionally lying or being mentally ignorant. It seems that all three camps are at least sometimes plagued by the issue of pride—especially in the cases of a few strong advocates. But pride is nothing less than the cement by which interpretive barriers are built, helping them become unmovable walls that protect the interpretive communities within.¹

On the other hand, one of the great benefits of the fall of positivism (or verificationism) and the rise of postmodernism was the realization that total objectivity among individuals is a false conception. And, since individuals make up communities, neither are camps of thought above error and immune from being wrong. Yet way too many Christians continue to approach Genesis as if we can interpret it on its own terms, completely and totally, without reference to our own location in history and culture. We're still functionally positivists. But it is an illusion that we’re above the interpretive fray, and we must realize time and again that we are subjective individuals, affected by a number of factors and people. We are deeply influenced by those that speak into us, those that we trust, and those that we find credible. As W. Randolph Tate writes,

Interpretations...must be consistent with the established interpretive framework of the interpretive community. The worldview of the interpretive community sets the parameters within which interpretations are accepted or rejected.²

The Bible takes a slightly different angle and puts it this way: “for all have sinned and fall short of the glory of God.” In other words, we are not objective data-interpreting individuals but fallen men and women, even as followers of Jesus.

So it’s when groups of folks line up on either side of an issue and make their positions part of their identity that the debate over interpreting Genesis reaches a near stalemate. It's communities against communities, PhDs against PhDs, experts against experts, and—perhaps more internally—interpretive parameters against interpretive parameters. The truth is that as long as we are first and foremost committed to maintaining the community in which we are involved, there will be very little chance of us getting at the real issues and the best conclusions, much less giving an adequate witness to our God, both Creator and Redeemer.

New eyes, fresh air

I mentioned earlier that I spent time in all three major camps of thought on this issue. I was a hard-lined Young Earth Creationist, debating on forums and writing creationist papers in college. I argued for the existence of modern-day dinosaurs, major flood geology, and so on. I was convinced I was right, that defending the truth meant digging my heels deeper into the sand. But two questions plagued my thoughts: first, I asked whether Christianity fell to pieces if I was wrong. Second, I asked whether I was committed to Christ or, rather, to myself and my interpretations. With that as my first major paradigm shift, I eventually came to accept an Old Earth view. I sat comfortably within the Old Earth view for several years, but the Lord was still at work in me, and, once again, brought those two questions to my mind. Back to the books I went, back to the Bible I went, and back to prayer I went.

Through months of extremely difficult and heart-rending transition, I found myself considering a particular reading of Genesis that I would have regarded as unacceptable as a YEC. But then I was confronted with this even more important point about Christianity: often God finds what is unacceptable to us very acceptable to Him! That included me, personally, and I felt the warmth of God’s grace flow over me. In the wake of that change of heart, people accused me of rejecting my background, my Christian education, and my interpretive communities. And, yet—whether I was right or wrong—I knew God accepted my path towards this new reading of Creation as a genuine search for Him. My spiritual struggle—contrary to what I thought while it was happening—was not a struggle to reject bad data and exegesis, it was a struggle to reject myself.

While the “facts” were important, that spiritual struggle was even more so for me. What was God showing me in the midst of it all? Was thinking differently about the creation making me appreciate the Creator less, or more? Did reading Genesis differently mean only that I had been wrong, or that it was somehow less true? What did any of this have to do with my sense of calling to love and serve God and my fellow men? In a way, I’m still figuring this out. But I can absolutely testify that the struggle transformed every single one of these questions. Indeed, for the first time, I believe I saw God as much this-worldly as other-worldly. I saw nature as intimately intertwined with itself, still being woven together by God’s hand. I saw Scripture as a beautiful expression of God’s desire that man should participate in creation. I saw that my fellow men and my fellow Christians were all on a journey, much the way I was. And I saw myself as a flawed, stubborn, and prideful man, yet forgiven for the times I’ve pitted myself and my presuppositions about Scripture against God, its author.

As settled as I am now, I have not forgotten that the common ribbon which ties together all of these transitions is my commitment to keep asking questions within my own circle, too—realizing that God still has much to teach all of us. I have learned the continuing importance of stepping outside of my camp and making sure I haven’t become merely a product of or a willing prisoner to thinking a certain way, unwilling to consider that it and I might be incorrect. I came to realize that everyone (including myself, of course) has stories and life experiences that become the framework in which they read Genesis 1-2. And if I stopped pretending that I, myself, could be perfectly objective, then I also had to stop pretending that those in the community that I trusted were necessarily objective, themselves.

Ultimately, I had to be willing to be wrong and to see that my friends might be wrong, too. That’s not something that any of us are “naturally” very good at, but it is possible when we realize that the world does not depend on us being right, but upon Jesus being right. For me, seeking truth rather than presupposition requires that we all be able to approach the communities that have influenced us deeply, and ask not just “what” they say but “why” they say it. We all have to guard our hearts even more than our heads. Frequently reminding myself to walk back to the edge of my own camp—to follow Jesus’ example and withdraw to a solitary place—has shown me that there is room to breathe outside our familiar interpretive parameters. At certain times, I have found it to be the most refreshing air I've ever tasted.

Notes

1. Though, admittedly, the theistic evolutionists tend to have a greater sense of leeway when it comes to how the claims of Genesis 1-2 affect Christianity as a whole. It would be an odd thing to say that to not interpret Genesis 1-2 as an evolutionary metaphor is to reject Christianity. As far as I know, most Christian evolutionists are very much willing to acknowledge that Young and Old Earth Creationists are still within appropriate spiritual bounds, even if not scientific ones. It seems to me that if individual theistic evolutionists choose an issue about which to be rigid, it’s the Fall and the existence of Adam.
2. Tate, W. Randolpy. Biblical Interpretation: An Integrated Approach. Peabody, MA: Hendrickson, 2008, p 222.

Parents, youth leaders, teachers—all of us—need to encourage young people to have a passion for God’s world and God’s Word. We should help them learn to distinguish between primary issues of the faith, and secondary issues that Christians may in good conscience disagree on. And we must equip them to think critically and biblically through the many different issues of science and faith so that they can be effective citizens and witnesses in today’s society. Today I’d like to introduce a new resource for the Church in that equipping mission for today’s Christian young people; but first, let me give a bit of my own story.

Prepared for the conflict

My amazing parents homeschooled me through eighth grade. I loved the freedom to explore things that I enjoyed; the challenge of tackling subjects well beyond my “official” grade level; and the joy of forming deep relationships with my parents and brothers. We used many high-quality science texts, but in my memory, all of the resources on origins available to us promoted an often-combative Creation Science perspective.

In ninth grade, I went to public high school armed and ready for the fight I had been trained to expect. When my biology teacher taught evolution and required us to write an essay, I hi-jacked the essay topic and turned it into an apologetic for six-day creation. Because I was in “conflict mode,” I was not ready to consider the arguments for evolution, or the possibility that Christians could actually accept it. I stayed on guard for the next three years until I headed off to the less hostile territory of Wheaton College.

As a student in Wheaton’s explicitly Christian environment, I felt a new safety to explore different biblically faithful positions that Christians hold, while at the same time maintaining my commitment to my faith. I majored in English and Secondary Education, and as one of my science requirements I took a class called “Issues in Biology.” My professor’s Christian faith shone through her teaching, and her words have stayed with me to this day: “Jesus is not going to be standing at the gateway of heaven,” she said, “holding a clipboard in his hand and asking, ‘Did you believe in six-day creation? Did you believe in evolution?’ He’s going to be asking the one question that matters: ‘Did you believe in ME?’” Yes! I thought. I agree. My professor then proceeded to surprise me: she was the first person to clearly articulate for me how someone could both believe the Bible and accept evolution. I realized that this— alongside many others—was a secondary issue, and that whatever my position on origins might be, I could have fellowship with Christians who held different positions.

But this particular biology professor had more to say than, “we can all just get along.” I remember her bemoaning a phenomenon that she had observed as a teacher: Christian students, raised in a strict Young Earth Creationist background which only portrayed the weaknesses in evolution, would often lose their faith when confronted with evolutionary theory in its full strength. Having only ever heard one perspective, they hadn’t learned to think critically through different viewpoints. Furthermore, they identified their faith so strongly with Young Earth Creationism, that when science seemed to contradict their understanding of origins, they felt they had to jettison not only their Creationism, but the whole of their Christian faith.

During my training as a high school teacher, I learned another way to understand what was happening in the minds (and lives) of these students using Piaget’s theory of cognitive equilibrium. In simplified form, the theory says that students have a mental construct of how they see the world (called a schema by Piaget); with this schema, they are happy and peaceful—in a state of equilibrium. When they encounter new information, however, they get pushed into an uncomfortable state of disequilibrium. In order to return to equilibrium, they must either assimilate the new information into their existing worldview, or they must accommodate their worldview to fit the new information. Resilient learners and a robust faith can handle such challenges.

But the faith of the students my professor described was different— strong, but brittle; it did not have the resilience that comes through testing. Indeed, in 1644, John Milton described such untested conviction like this: “I cannot praise a fugitive and cloistered virtue, unexercised and unbreathed, that never sallies out and sees her adversary, but slinks out of the race where that immortal garland is to be run for...” (from Areopagitica: A speech for the Liberty of Unlicensed Printing to the Parliament of England). To use Piaget’s terms again, evolution threw these students into a disequilibrium from which they could not recover; they could not assimilate evolution into their Creationist worldview, and they could not or would not accommodate their worldview to fit the scientific evidence—so they floundered.

Training for resilience

In my own roles as a teacher and youth leader, I strive to introduce young people to new ideas that will stretch them—even cause them to lose their equilibrium at first. Too much new information conflicting with students’ pre-existing ideas will mean that they cannot assimilate the new information or accommodate to it. Too little new information will mean that they are not being challenged. Both extremes mean that the student is not learning. What I aim to do is to push them into disequilibrium, but also then provide them with the tools to assimilate/accommodate for themselves, and reach equilibrium again—with a deeper, enriched, and more nuanced worldview.

While this has been my strategy to personally help train up resilient young Christians in classrooms and youth groups, last year, Dr. Ruth Bancewicz (the Test of FAITH Project Leader, contributor to this blog, and fellow member of City Church Cambridge) brought me on board to work on another exciting project. Since then, I have been able to use my passion to provoke young people to think more deeply in my role as author of the Test of FAITH homeschool material.

As it was when I was a homeschooled student myself, the vast majority of homeschool science resources available today focus on the issue of origins, and from a Young Earth Creationist perspective. We have developed the Test of FAITH homeschool course to allow young people to learn about the different perspectives that Christians hold on a wide range of issues. In fact, let me emphasize that less than one-third of this material is about origins! For my part, I have loved the opportunity to delve into other issues of science and faith while developing this course; we think students will also appreciate seeing how a biblical worldview engages with such diverse topics as cosmology, the environment, neurology and the soul, free will and determinism, and bioethics.

Both the broad range of issues addressed in the Test of FAITH curriculum and the approach this curriculum takes to those topics will benefit students in several specific ways:

• Learning about different viewpoints will encourage homeschoolers to think critically through ideas and their consequences.
• Coming in contact with a variety of views will cause students to question why they believe what they believe, and will give them th tools to emerge from that questioning with an even deeper faith in God.
• Showing that Christians can disagree on various secondary issues, yet still remain committed, Bible-based believers, will help diffuse the acrimony that often surrounds science-faith issues.

I still have many questions, and I feel that my journey in understanding how science relates to my faith has just begun. However, Test of FAITH has been a significant marker on my own path, and I hope it will be a milestone for many homeschoolers around the globe, as well.

Science and Christianity: An Introductory Course for Homeschoolers is available for free download at www.testoffaith.com/homeschool. The 3-8 week course is designed for use with the award-winning documentary Test of FAITH: Does science threaten belief in God?

Ten free Test of FAITH DVD’s are available to homeschooling Biologos supporters! Contact abigail@testoffaith.com to reserve your copy.

As Christians and geologists, we frequently encounter people with stories of storm tossed and shipwrecked faith that started when they began to wrestle with apparent conflicts between science and the Bible. The stories have a common thread. The Bible, they were told, clearly teaches the earth was created a few thousand years ago with life forms fashioned more or less as we find them today. Because the earth is very young, the incredibly complex sequence of rock, sediment, and fossils found on our planet must have been deposited in a very short period of time. Noah’s Flood, as the only plausible causal agent, was obviously a global and violent event. Theories of an ancient earth and adaptation of life forms, they were further informed, have been constructed on flimsy evidence created by atheistic scientists searching for ways to expunge God from modern culture. But as these sojourners began to explore and understand the actual evidence for an ancient earth, they found themselves increasingly convinced of its legitimacy, and thereby increasingly questioning the veracity of their faith – many to the point of relegating Christ to just another wishful myth.

It is our conviction that these stories of strained or lost faith derive not from an inherent unwillingness to trust the Bible, but rather from misguided teaching on the message of Scripture. Those insisting the earth is young are not simply putting their faith in God’s Word, they are putting their faith in their own particular interpretation of that Word. As such, an entirely unnecessary stumbling block to faith is created, where faith in Christ first requires rejection of sound science.

As we have prayed and studied this subject, we have felt God’s call to speak out against this misplaced stumbling block. We are sensitive, however, to the fact that when scientists speak on issues of faith, there is a natural suspicion that science will be regarded as the ultimate arbiter of truth, and Scripture will have to yield whenever conflict arises. It is thus important for us to state here that both of us ascribe to the authority and inspiration of Scripture, the reality and necessity of Christ’s death and resurrection, the existence of genuine miraculous events, and the truthfulness of the Biblical historical narratives. In our understanding, science will never trump Scripture, but by virtue of science being a study of God’s natural creation, it may occasionally assist in our understanding of God’s written Word. Where this has occurred historically and has been accepted by the Church, the invariable result has been the abandonment of an interpretation of some secondary importance, without any change in our understanding of the intended central message.

This phenomenon is illustrated well by the 17th century clash between Galileo’s claims that the earth revolves around the sun, and the multiple passages in Scripture that appear to clearly present a static earth as the physical center of God’s natural creation. The Bible tells us repeatedly that the earth is fixed upon its foundations (Ps 93:1, 104:5) and the sun rises and sets (Eccl 1:5, Ps 19:6). Within the context of the historical narratives (which we are not accustomed to interpreting in any figurative manner) we read statements about “the sun rising over the land” (Gen 19:23), and a miraculous event during a famous battle where “the sun stopped in the middle of the sky and delayed going down a full day” (Josh 10:13). Likewise in the Levitical law, we find commands to complete the Passover sacrifice “when the sun goes down” (Deut 16:6).

God’s people had interpreted these verses for thousands of years to be authoritative statements about both spiritual and physical realms, and 17th century believers understandably struggled with allowing science to alter traditional interpretations. If God says the sun rises and the sun sets, how could it be otherwise?

Fast forward a few centuries, and we are now somehow quite content to have allowed science to alter our thinking on these verses, without abandoning notions of inerrancy or inspiration. The reason is simply because it was eventually recognized that the primary message of these verses was never on the nature of nature, but on the nature of man and his experience with his environment and his God. Solomon and Joshua accurately recorded their experience from an earthly perspective (sun rising and setting), and David praised God for holding the earth fixedly in His hand (Ps 93:1, 104:5), without requiring a meaning of fixity in space. The central message of these verses was apparent to readers before and after Galileo. Only a secondary interpretation, likely never intended by the writers, was cast off after scientific advances.

So what is the issue regarding Noah’s Flood? The modern debate centers around two questions. Was it truly global in extent, and can the Flood account for the earth’s complex geologic record? To address the first, it is worth being reminded of the Apostle Paul’s letter to the church in Rome where he makes a statement that “your faith is being proclaimed throughout the whole world” (Rom 1:8). Entire people groups existed at this time in China, Australia, and North and South America who knew nothing of the church in Rome. Though using wording that literally means the entire world population, Paul is clearly referring to the world known to him and his readers at the time.¹ Paul speaks truthfully from his experience. Allowing for the possibility that Noah’s Flood encompassed all of known humanity without necessarily covering the entire planet is thus consistent with how other passages in Scripture are interpreted by Christians who believe the Bible is authoritative and trustworthy.

Our primary interest in this blog series is the second question, the widely promulgated notion that the Flood can account for the earth’s complex geology, and that all genuine Christians should accept this viewpoint.

Notes

1. Many Biblical scholars define a literal interpretation as one that takes into account the literary genre, figures of speech, context, and author/audience perspective in deriving the intended meaning. By this definition, poetry and allegory are literally interpreted as figurative. In this blog and in our article, our use of literal conforms to its more common definition where a literal interpretation is one that adheres to the precise definition of words without figurative meaning and without requiring additional context to understand.

Jennifer, one of the church moms and a new friend, was on the beautification crew with me and my wife that day. Working side-by-side for a few hours provided us ample opportunity for conversation. She confided in me that she and her husband Michael were struggling with how best to respond to their children’s public school’s presentation of evolution. Years back these parents had had their own faith birthed and developed in a Christian tradition that sought to be faithful to Scripture, especially in those areas where biblical teaching seemed to run directly counter to popular American culture. Among their church’s counter-cultural distinctives was an affirmation of divine creation that stood in opposition to evolutionary science. The reasoning was simple and rested on two fundamentals: (1) The Bible taught that each kind of plant and animal was specially designed, and was independently brought into being directly by God himself and (2) the theory of evolution was scientifically untenable, crafted strategically by atheists to explain God away and undermine the moral fiber of our country. These tenets had been rehearsed many a time from their pulpit and reinforced by educational conferences led by Bible-believing credentialed scientists. Contradictory views were pronounced as suspect at best and destructive at worse.

But now Jennifer and Michael were coming to a crisis with their children’s public education. Next fall their oldest would be subject to the brain-washing pseudo-science of evolution, she explained. What were she and her husband to do? Though they had three choices at their disposal, only one was feasible. Because they themselves felt unqualified to assume the responsibility for a home education program, they couldn’t pull their kids out of the public school and start homeschooling. Because the costs of private Christian schooling far exceeded their limited budget, they couldn’t begin to entertain that option either. Their only choice was to leave their children in the public school and work diligently with them at home to correct the false teaching.

This “stay-in-school” option, however, confronted them with a moral dilemma. If they left their children in the public classroom, should they as concerned parents, as committed Christians, as agents of truth and light in this dark world, remain quiet or should they speak out? It was apparent that this impasse had her knotted up in emotional turmoil. Jennifer couldn’t focus on both the weeding and this part of the conversation at the same time. She stopped her work and set her troubled eyes on mine. The anguish in her voice was palpable. Was it right to stand by and let the system go unchallenged? Was it right to keep silent and let their kids, and their classmates, get fed an atheistic line? Would their failure to voice their objections to the school be a sign of cowardice, a lack of faith, a concession to the opposition?

On the other side of the equation was the potential this evolution conflict might have on the friendships they had built with the parents of her kids’ classmates, friendships that had been nurtured for years with peers who didn’t necessarily share these same beliefs about the Bible and the nature of evolution. To speak against the school’s science curriculum could put these valued friendships at risk. It was here her tone changed. Her anxiety over the conflict of creation versus evolution gave way to warmth and compassion as she related to me the depth of these relationships and the love they felt for their friends.

There seemed to be no easy solution. To speak for what they thought to be true would surely jeopardize their quest for solidarity and community with the other parents. To remain silent in the name of love would feel like a compromise of their convictions. Jennifer and Michael both felt pulled simultaneously in varied directions. When faced with this kind of decision, what did it mean to be a faithful disciple of Christ, to be a responsible parent, to be a good friend? It seemed like something valuable would have to give way.

Understandably, the weeding project had slowed considerably. But we had bigger issues at hand. After I identified with her plight and voiced my empathy, I took the liberty to introduce her to a complementarian perspective on creation and evolution that I felt would resolve their dilemma and allow them to stand by the truth of Scripture (slightly reconceived), to care for their children, to retain their friendships, and to continue to contribute to the welfare of the school. But because it was a viewpoint that neither she nor Michael had ever considered, I needed to go slowly and help her reframe both her understanding of the Bible’s teaching on creation and her perception of evolution.

I turned back to the weeds, and continued the conversation. Since my own path of discovery on this topic had a similar point of origin to that of Jennifer and Michael, I thought my story might throw some helpful light on their predicament. Over the next hour, Jennifer listened with great interest as I figuratively walked her along my own journey from a church whose creed was ‘creation versus evolution’ to a broader community who celebrates ‘creation via evolution.’

By the time our work crew had finished beautifying the many flower beds populating the lower parking lot, Jennifer was more puzzled than when we began. But now her questions weren’t so much about what to do with the school situation as about how to get her brain and heart around this novel, but strangely attractive, approach to a subject she had long been taught was black and white, cut and dried, settled.

I knew that Jennifer would be eager for Michael to get caught up on the discussion we had while weeding. That next weekend the three of us met over coffee for a few hours, taking a fresh look at Scripture, science, faith and the church’s engagement with our culture. It was a thrilling discussion for all of us, moving this curious couple a few more steps along this new trajectory. They were eager to learn more, so I passed them what I think is the best intro-level book on this topic for Christians with their background: Darrel Falk’s Coming to Peace with Science: Bridging the Worlds Between Faith and Biology. They both loved it and found that it helped answer many of their questions.

The next month Jennifer and Michael attended a presentation I give on this topic to interested groups in the area. The big-picture view helped set the debate in a much larger context and reminded them of the humble posture all Christians should adopt when discussing charged issues with fellow brothers and sisters in the faith. Jennifer found a few further recommended readings on our Web page to bring her high school biology education up-to-date.

For Jennifer and Michael their dilemma had been resolved; their fears had been allayed. They now feel good and at peace about keeping their children in the public school system, since the science curriculum is no longer viewed as a threat to their Christian faith. Their role as parents is no longer to oppose evolution but rather to set their children’s understanding of evolution in a larger theistic framework. Whether the family is reviewing the science material that the children are learning in school, or watching educational science shows on TV like NOVA, Nature, and National Geographic, they can marvel at the mechanisms of evolution and the complexity and the diversity of life that it brings forth, all as a wonderful outworking of how God creates life.

Much good came out of that morning working together in the flower beds. The weeds were all removed and the plants could get on with their growth, without having precious nutrients stolen away by competitive invaders. The same was true in some sense with Jennifer and Michael. With the weeds of the “creation versus evolution” conflict removed, they were free to direct their energies to the things that really mattered—loving God by constructively serving the people around them.

This post first appeared in May 2010

“Theistic evolution” has been discussed by that name since at least 1877, and one of the first to do so was the great Canadian geologist John W. Dawson, in his book, The Origin of the World, According to Revelation and Science (1877). In the midst of a lengthy discussion of the animals created on the fifth day of creation, he says:

The long time employed in the introduction of the lower animals, the use of the terms “make,” and “form,” instead of “create,” and the expression “let the waters bring forth,” may well be understood as countenancing some form of mediate creation, or of “creation by law,” or “theistic evolution,” as it has been termed; but they give no countenance to the idea either of the spontaneous evolution of living beings under the influence of merely physical causes and without creative intervention, or of the transmutation [evolution] of one kind of animal into another. (p. 225)

As the final part of this sentence implies, Dawson was (ironically) a staunch opponent of both human evolution and the common ancestry of other animals; in short, by no reasonable definition was he a theistic evolutionist, even though he thought that a great deal of change had taken place naturally, “within certain limits” that he associated with the created “kinds” spoken of in Genesis. Indeed, references to “theistic evolution” are probably no less common among opponents of the view (including William Jennings Bryan in the 1920s) than among proponents, but I won’t attempt to enumerate further examples.

In recent years, however, some proponents of TE have endorsed alternative labels for their position(s). The most prominent example is Francis Collins, the geneticist who started BioLogos. Collins uses the term “BioLogos” itself as the label for his overall position, which fits well within my TE category. The evangelical theologian Denis Lamoureux, one of the most qualified of all writers on this topic (he has earned doctorates in both theology and biology), strongly prefers the term, “Evolutionary Creation” (EC), precisely because he thinks the noun “creation” ought to have more emphasis than the adjective “evolutionary,” something that the term “theistic evolution” does not accomplish. I recommend his book of that title to anyone who wants an authoritative analysis of both biblical and scientific aspects of the origins controversy. The main ideas are clearly presented in his web lectures. Another highly qualified proponent of TE, George Murphy, also has reservations about the term, but he recognizes its wide recognition and agrees with the idea itself, that “Evolution is God’s way of creating”. I will have more to say about Murphy, a very important voice, in a subsequent post.

Despite these quite reasonable objections to the term, I continue to use the “TE” term, partly because it has historical continuity and I’m an historian, and partly because it’s easily recognized. If anyone wants to object, however, they won’t get objections from me, unless their own reasons aren’t reasonable. My only request: define your terms as clearly as I’ve defined mine.

Because the term is broad and a bit hazy, more should be said about it. When we talk about “Intelligent Design” next month, I’ll tell you that it’s a “big tent” (something proponents of that view also say), insofar as it glosses over the biblical and theological issues that have usually separated Christians into various “camps” (such as the various positions we are now studying) when it comes to origins. TE is also a “big tent,” in that adherents differ strongly amongst themselves on theological and biblical issues. Unlike ID, however, theology is openly discussed—and competing theologies of God, nature, and humanity are openly advocated, not left implicit. We’ll say more about this next time. This column presents one type of TE, a type favored by many evangelical scientists and scholars. For example, the people I will discuss all accept (as far as I can tell) the Incarnation and Resurrection—that is, they are Trinitarian Christians who believe that Jesus was fully divine (and fully human) and that the disciples went to the right tomb, only to find it empty, before encountering the risen Christ in diverse places. They also believe in creation ex nihilo, the classical view (illustrated at the start of this column) that God brought the universe into existence out of nothing. There are other types of TE, some of which are not (in my opinion) sufficiently biblical, or even sufficiently Christian, to be part of this series. Please keep that in mind as we proceed: don’t tar all TEs with the same brush—something that happens all too often elsewhere. Let knowledge, not ignorance, be our guide.

Core Tenets or Assumptions of Theistic Evolution

(1) The Bible is NOT a reliable source of scientific knowledge about the origin of the earth and the universe, including living things—because it was never intended to teach us about science.

This reflects not only modern scientific knowledge, but also (more importantly) modern biblical scholarship. Peter Enns and some other evangelical scholars have recently stressed this point, initiating a firestorm in the evangelical academic community that, so far, has confirmed my view that evangelicals in general are just not ready to deal with this, even though it is consistent with the classical notion of accommodation. My own comments about the magnitude of the problem, written before the firestorm started, can be found here.

(2) The Bible IS a reliable source of knowledge about God and spiritual things.

Remember the quip that Galileo attributed to Cesare, Cardinal Baronio, “The intention of the Holy Ghost is to teach us how one goes to heaven, not how heaven goes.” (We discussed this earlier in the series). Evolution was not an issue in Galileo’s day, but this platitude is frequently quoted by advocates of TE—and often without proper attribution to Baronio. Commonality obviously lies in the attitude, not the topic. Many critics of TE are willing to adopt Galileo’s approach when it comes to the Solar System, but not when it comes to evolution: they are anxious to keep Galileo out of the garden of Eden.

Portrait of Cesare, Cardinal Baronio,
attributed to Caravaggio (1602-3) (Source)

(3) Scientific evidence is irrelevant to the Bible—it is simply not a science book.

See above. This needs to be stated separately, since some believers look to science for “proof” of the Bible, just as some unbelievers look to science for “disproof.” Proponents of TE stress that science and the Bible aren’t like apples and oranges; rather, they are more like apples and rocks: you can hold one in each hand without tension, but they have very little in common. We wouldn’t look for God in the phone book, or in an automobile repair manual. Don’t look for science in the Bible. In principle, scientific theories neither support nor threaten the Bible.

(4) The creation story in Genesis 1 is a confession of faith in the true creator, intended to refute pantheism and polytheism, not to tell us how God actually created the world.

This is meant to echo what we said about the Framework View. It is not necessarily true that all TEs accept the Framework View or something like it, but many do. Most would probably say that the Bible is not contradicted by any specific scientific theory of biological diversity—unless that theory oversteps its philosophical boundaries and functions as a kind of religion, what Conrad Hyers called “dinosaur religion.”

(5) The Bible tells us THAT God created, not how God created

Again, this sounds like the Framework View—or, at least, it should. Belief in God the creator is consistent with science, and even supported by some aspects of science; but, it is not a substitute for scientific explanations.

An Assignment: It’s Your Turn to Read and Write

Astronomer Owen Gingerich has written an eloquent little TE book, God’s Universe. A number of quotations have been compiled here. My review for First Things identifies some of the key theological and philosophical issues related to TE. Please follow these links, study what you find, and offer comments below. If anyone has actually read the book itself, your views would be particularly valuable to include.

Looking Ahead

In our next column in two weeks, we continue our discussion of Theistic Evolution, focusing on some crucial theological aspects of TE. In the meantime, please do the “assignment” and get back to us.