To illustrate why the debate about origins isn’t simply a matter of science versus religion, imagine living in a culture where there is a similar debate about the weather. The Bible clearly teaches that God governs the weather. Many Bible passages proclaim that God causes rain and drought (see Deut. 11:14-17; 1 Kings 8:35-36; Job 5:10; 37:6; Jer. 14:22). Writers of Deuteronomy, the Psalms, and Jeremiah refer specifically to storehouses of rain and snow (see Deut. 28:12, 24; Ps. 135:7; Jer. 10:13).

What causes the rain? Most of us were taught that water evaporates from the ground level, rises to where the air is cooler, and condenses into water droplets that form clouds. We learned how cold fronts and warm fronts and low pressure systems bring rain. When we watch meteorologists on television, we hear that scientists now use sophisticated computer models to help them understand and predict the weather a few days in advance. Their ability to understand meteorology is especially important for farmers, airline pilots, military personnel, and coastal residents. Every year scientists develop increasingly accurate computer models of the weather.

Now imagine that debates arise about what should be taught in schools about the weather. Imagine that prominent scientists write popular books about meteorology that state, “From our scientific understanding of the causes of wind and rain, it is clear that no divine being controls the weather.” Imagine that a professional organization of science teachers writes a set of guidelines that state, “Students must learn that all weather phenomena follow from natural causes; weather is unguided and no divine action is involved.” Meanwhile, other people insist that these scientific explanations of rain and wind must be wrong because the Bible clearly teaches that God governs the weather. These people write books and give public speeches saying, “Atheists have invented their godless theories about evaporation and condensation. But we can prove that their so-called scientific theories are false and that the Bible is true.” They go to churches and teach, “If you believe what these scientists are saying about the causes of wind and rain, then you’ve abandoned belief in the Bible.” They petition school boards and courts to require that science classrooms also teach their “storehouses” theory of the weather as an alternate explanation to evaporation and condensation.

If you lived in a world with that sort of debate going on, would you be content to see it simply as a conflict between science and religion? Would you be willing to agree wholly with one side or the other?

Fortunately, we don’t have such debates about what causes the weather. The majority of Christians say that when it comes to the weather, both science and the Bible are correct. God governs the weather, usually through the scientifically understandable processes of evaporation and condensation. And the majority of atheists today would also agree that having a scientific explanation for the weather, by itself, neither proves nor disproves the existence of God. So there are no court battles about what science classrooms should teach about the weather. Debates about creation, evolution, and design have some similarities to the above example, but in many ways they are more difficult. The questions about how to interpret Scripture are more challenging, and these debates raise more theological issues. Still, a good place to start in making sense of these debates is to remember that more than two options exist; it is not simply a choice of science or faith.  

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Christians in Agreement

When Christians discuss creation, evolution, and design, it is easy to focus immediately on areas of controversy and disagreement. We think it is important to start by pointing out certain areas on which nearly all Christians agree. Christians generally agree about the fundamentals of God, God’s Word, and God’s world in the five areas.

God created, sustains, and governs this universe.

This truth is confirmed in the first line of the Apostles’ Creed, one of the ecumenical creeds of the church which many Christians recite every week: “I believe in God, the Father almighty, creator of heaven and earth.” Christians believe that God created all things from nothing, bringing them into being through his Word, his Son (John 1:1-3). God continually sustains the whole universe, governing all creatures according to his providential care.

The God who created this world also reveals himself to humanity.

God has revealed himself at various times and in multiple ways throughout history, including the written Scriptures and the Incarnation. As it says in the first verses of the book of Hebrews,

In the past God spoke to our ancestors through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the universe. The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven. (Hebrews 1:1-3, NIV)

The God who created this world is also our Redeemer.

We belong to God because he created us, but when humanity turned from God he bought us back. He redeemed us through the incarnation, life, suffering, death, and resurrection of Jesus Christ.

The Bible is authoritative and sufficient for salvation.

God inspired its human authors and ensured that the Bible truthfully teaches what he intends. The Holy Spirit testifies in our hearts that the Bible’s message is from God, not merely human writing. Christians accept the sufficiency of the Bible for establishing our core beliefs and practices; all that we need to know for salvation is taught there. God certainly can use various means— including the natural world—to teach us new things. But these new things should be compatible with, not contradictory to, what God teaches in Scripture.

God is sovereign over all realms of human endeavor and has given human beings special abilities and responsibilities. Theologian Cornelius Plantinga puts it this way:

God’s creation extends beyond the biophysical sphere to include the vast array of cultural possibilities that God folded into human nature. . . . God’s good creation includes not only earth and its creatures, but also an array of cultural gifts, such as marriage, family, art, language, commerce, and (even in an ideal world) government. The fall into sin has corrupted these gifts but hasn’t unlicensed them. The same goes for the cultural initiatives we discover in Genesis 4, that is, urban development, tent-making, musicianship, and metal-working. All of these unfold the built-in potential of God’s creation. All reflect the ingenuity of God’s human creatures—itself a superb example of likeness to God. —Cornelius Plantinga, Engaging God’s World, 2002.

Applying this idea to the natural sciences, we conclude that God has graciously given humans the ability and responsibility to study the natural world systematically. As with all human endeavors, we do it imperfectly. We must seek to do it as God’s imagebearers, in gratitude for God’s gifts.

Christians in Disagreement

Christians have always agreed about who created everything, but in the last few decades they have often disagreed about how God created everything. These disagreements are over two basic questions:

• As we study God’s Word, what is the best way to understand passages that talk about God’s acts of creation?
• As we study God’s world, what can we reliably conclude that it tells us about its history?

Some Christians describe themselves as young-earth creationists. They believe that the best interpretation of the book of Genesis is that the earth is only a few thousand years old and was shaped by a global flood. Young-earth creationists hold a range of views about how to interpret Scripture, the extent to which scientific data indicates a young universe, and the extent to which it indicates at least an appearance of long history.

Other Christians describe themselves as old-earth creationists. Some believe that in the best interpretation of Genesis 1, the events on each day actually describe several long epochs of scientific history. Others believe that the best interpretation of the book of Genesis does not imply anything about the age of the earth one way or the other and that drawing conclusions about the age of the earth from Scripture is reading into it something it was never intended to teach.

Some old-earth creationists describe themselves as evolutionary creationists. They believe that the best understanding of the scientific data—in conjunction with the best interpretation of Scripture—implies that God governed and used evolutionary processes in the unfolding of creation. Other old-earth creationists describe themselves as progressive creationists. They believe that science and Scripture both indicate that God used not only natural processes but also some miracles along the way, particularly in the history of life. Arguments for Intelligent Design are usually, though not always, used to support versions of progressive creation.

In the remainder of the book Origins, the Haarsmas expand on these topics, investigating different Christian positions in detail.  Stay tuned for more excerpts in future posts.  Next week, we’ll feature an excerpt on the reliability of historical science.

Excerpt frompages 13-14 and 24-28 of Origins:Christian Perspectives on Creation, Evolution, and Intelligent Design (Grand Rapids, MI: Faith Alive Christian Resources), 2011. Reprinted with permission.  To purchase a copy of the book, call1-800-333-8300 or visit www.faithaliveresources.org.

Want a free copy of Origins?  For a limited time, donations of $50 or more will receive a  copy of the book! Plus, from now through April, your gift will be doubled thanks to a matching grant from a generous donor. You can learn more here.

This series is based on Ross Hastings’ presentation at the Vibrant Dance of Science and Faith Symposium in Austin, TX., October 26, 2010. The overall intent is to provide a biblical and theological basis for healthy and fruitful dialogue on the theology and science of origins. In today’s post, Dr. Hastings points out that unity among believers, especially in discussing potentially divisive issues, is a foundational theological truth.

The complete essay can be found here.

Christians are One as Jesus and the Father are One

Let us begin with some profound words about truth seeking written by Thomas Merton:

We make ourselves real by telling the truth. … To destroy truth with truth under the pretext of being sincere is a very insincere way of telling a lie … A man of sincerity is less interested in defending the truth than in stating it clearly, for he thinks that if the truth can be clearly seen it can very well take care of itself. Fear is perhaps the greatest enemy of candor.¹

My own interest in theology and science arises out of a curiosity to know the truth that takes care of itself in every realm of reality, and that sets us free. It is motivated by the presupposition that all truth is God’s and that all truth concerning the creation of the universe and its reconciliation is centered in the God-Man Jesus who said, “I am the truth” (John 14:6).

My interest in science and faith and their integration comes also out of two vocations in which disbelief that this is possible has often been expressed by people I have met, some who are people of faith, and many who are not. I have found, over the years of playing the occasional golf game with people I don’t know, that when, during the round, my vocation as a pastor comes out, they are often terribly embarrassed about the expletives they have been uttering in the round up to that point. When I tell them that I played a lot of rugby and am used to this kind of language, and it’s between them and God anyway, they are not always put at ease.

When I tell them that I have a PhD in chemistry, they are utterly bewildered, and usually say, “How do you put those two things together?” Their reactions epitomize the Enlightenment dichotomization of fact (the realm of science) and faith (the realm of religion), and have energized me towards this science-faith dialogue, and in recent years, back to the question of origins.

The dictum of Augustine and Anslem that the pursuit of truth is always a “faith seeking understanding” prospect has for me been the basis on which I have sought to debunk the scientism of the secularist on the one hand, and on the other hand, to encourage Christians to become aware of science and to embolden fledgling young scientists to pursue truth fearlessly in careers in science.

My interest in Christian unity in the dialogue on origins comes out of having served churches in which all shades of opinion were present and how I, with fellow leaders, have sought to manage this. I want therefore to bring my reflections on the foundations of unity and forward motion towards unity in the context of an exposition of Ephesians 4. I write as a pastor or pastoral theologian and so I shall seek to do so in the manner in which a pastor should, through exposition of the Word of God.

Before looking at this passage however, I want to charge it with the elements of the prayer of Jesus on unity, John 17:20-23. I suspect that Paul may have been conscious of this prayer as he wrote this section of his epistle.

20 My prayer is not for them alone. I pray also for those who will believe in me through their message, 21 that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. 22 I have given them the glory that you gave me, that they may be one as we are one—23 I in them and you in me—so that they may be brought to complete unity. Then the world will know that you sent me and have loved them even as you have loved me.

As we eavesdrop here on the inner communion of the Trinity, we get to hear what’s on the heart of the Son as he pours it out to his Father. And what we hear is his deepest desire for the church—its unity.

Jesus defines it as a unity grounded in two unions—that between the Father and the Son (Trinitarian union) and that between believers who are in the Father and the Son (participatory union). The former is brought about by the incarnation or hypostatic union of God with humanity, and the latter in the indwelling of the Spirit, which brings about the regeneration and incorporation of saints into Christ as His church.

There can be no more profound aspect of the gospel than this, one which does not negate the forensic aspect of the gospel, but which precedes it in God’s intention for humanity, and surpasses it. These words about our organic unity in the triune God need to pervade our deliberations.

With this in mind, my next post will look closely at Ephesians 4:1-6 and what that passage has to say to us about Christian unity.

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.

During the Q&A session of one of the talks, a wonderful question was posed regarding Evangelicalism and evolution, and what the future held for Evangelical theology. Given the current tension between modern science and the church, the following question was posed: “Which would be better: Evangelicalism changing to accommodate modern scientific findings, or the development of a new, ‘better equipped’ theological basis?” That is, in the spirit and model of evolution, is it possible for Evangelicalism to adapt, or would Christianity be better served if a new theology took its place?

In the discussion that followed the question, it was clear that the majority agreed that Evangelicalism must not fade out of the picture.

Why?

The main argument is that Evangelicalism is much more than theology. The component of intellect, while being vital, is only one piece of Evangelicalism. Ideas can be debated, thrown around, tossed out, and revitalized. I hope that most would agree on this. In addition, however, there are strong personal, cultural, and sociological implications for the demise of Evangelicalism. Evangelicalism is not solely a theological construct. We should not throw the whole enterprise away and start anew.

Clearly, adaptation is the better approach. (I can only imagine that species when faced with this “choice” would tend to agree.) But as in nature, there are limitations to variation and adaptation. Is this degree of change even possible without losing the heart and soul of Evangelicalism?

This discussion reminded me of a relatively common example of adaptation that I experience as a biology professor at a Christian liberal arts university. Students often come into my classes having been told by their pastors that acceptance of evolution equates with being a non-Christian. If evolution is true, then the Bible cannot be read literally, and so on. As an Evangelical who is firmly convinced of evolution, I tell them that of course it is possible to be a Christian and an evolutionist at the same time.

But it often doesn’t matter. Students still see it as an either-or. They remain ardent in their anti-evolutionary stance, for fear that treading the water will lead them to lose their faith. Since they obviously don’t want the latter, they MUST reject the former. I’m not sure I blame them.

They can’t comprehend that their beliefs can undergo an adaptation or evolution themselves. For them, it is clearly extinction or bust. And in this case, we’re contrasting adaptation with extinction of not just a species, but life completely.

So what am I to do? Should I show them the evidence for evolution? Yes. Should I tell them that I believe their pastor is mistaken? Yes (but with humility and grace). Should my “modeling” of Christian behavior and action support my claim that as one who is clearly an evolutionist, I am also a Christian? Yes. These are all good examples of what can be done. But I think that there is also another way.

Theology is often described as “faith seeking understanding,” a quest to explain in human terms an encounter with God. To contemplate the infinite using the finite. In Evangelicalism, we believe and rejoice in the experience of God, both personal and communal. We hunger for this experience and in fact question our faith when we struggle through times where God seems absent. Where is God? Why has God “left us”? Conversely, those times when God seems most close awaken and revitalize us and, I think, perhaps, personally remind us of the hope that we have as Christians.

All of the above language intimates that there is inherently a strong personal component to our understanding of faith (for me, within Evangelicalism). It is my fear that students struggling with evolution and the aforementioned pastors’ comments believe that the truth of evolution will then somehow invalidate their experiences with God and the life of the Evangelical community. As a result, they will cling heavily to their ill-conceived disbelief in evolution –“evolution MUST be wrong because my faith is right.” I know this statement to be wrong. How can I teach them this without ripping apart their faith?

I look my students dead straight in the eye and tell them that no matter what, debate within the intellectual sphere cannot and should not take away or diminish the importance of the personal nature of their faith. The intellect, to use a scientific phrase, while necessary for the faith, is not sufficient. The personal and communal experiences that they believe to be encounters with God matter. They give us a glimpse of God and ultimate reality in ways that can be difficult to describe. The experience of Jesus’ followers led to the creation of a new religion! This is not to say that one’s faith needn’t hold up to scrutiny, but merely that adaptation of the mental does not invalidate the personal. (For more, see "No Fear", with Os Guinness.)

As a result, there is no need to be on the defensive regarding evolution. Instead, one should be on the offensive for intellectual truth, regardless of what it looks like. Personal experiences are meaningful and no one can take that away. I tell my students to ground themselves in that. And then I tell them to feel free to go and discuss the validity of scientific or other claims, without fear. The classic mantra “All truth is God’s truth” is not cliché.

As we learn more about the world that God has created and take the truth claims of science seriously, it is likely that some cherished or traditional Evangelical ideas will need to be reworked. However, this does not mean that evangelicalism should fade away; it will only need to adapt to its new environment. Along the way, we proceed with intellectual humility and the purest of intentions. We do this with the belief that our experience of God is real and that our interpretation of it and the world around us is, while challenging, legitimate. We do this remembering that the intellect is just one component of our Evangelical faith tradition. We do this knowing that the end result will be a “species” that is indeed the most fit to explain our interaction with and understanding of God.

A common argument leveled against the theory of evolution is that scientists have not been able to produce the expected transitional fossils that show the change of one species into another. If evolution were true, wouldn’t there be instances of clear intermediary species, like, for example, a species that was half whale and half hippo to show the transition between those two? In this BioLogos podcast, Kelsey Luoma addresses this misconception about what a transitional fossil actually is. Rather than a mix between two related species, transitional fossils point back to the common ancestors that modern species share. The fact is that the number of transitional species is massive and it grows with each passing year. Given the rarity with which organisms are actually fossilized, the amazing thing is actually the completeness of the fossil record, not its incompleteness. The transitional species story strongly supports, and certainly does not disprove, evolutionary theory. ¹

1. To hear the full audio clips which have been referenced go to:

• Rational Response Debate with Kirk Cameron (from Way of the Masters)
• Behind the Scenes with Dr. Neil Shubin (from Cincinnati Museum Center)
• Mark Norell Publishes New Archaeopteryx Findings (from American Museum of Natural Sciences)
• Texas A&M Professor Discusses Findings of Autralopithecus Sediba and its Relationship to Humans (from Texas A&M University)
• Intro/outro music composed by Martin Minor (Minor2Go).

An audio only version of the podcast can be downloaded here.

Transitional Fossils

Some time ago, the Discovery Institute’s Casey Luskin commented on the human origins exhibit at the Smithsonian Institution, suggesting that palaeoanthropologists use evolutionary theory to describe the progression of the human lineage even when they don’t have transitional fossils with which to work. He writes:

What's ironic, however, is that if you ask the question How Do We Know Humans Evolved? the answer you’re given is, “Fossils like the ones shown in our Human Fossils Gallery provide evidence that modern humans evolved from earlier humans.” So whether you find fossils or you don’t, that’s evidence for evolution.

Indeed, it has become an article of faith for those espousing both the young earth creation (hereafter YEC) model and many who hold to the intelligent design model that transitional fossils do not exist and therefore evolution has not taken place. Support for this position usually entails attacking the weak areas of the fossil record, where burial processes have left us little with which to work, or the creation of straw men arguments in which transitional fossils are defined in such a way that none could ever be found. Often this centers on the concept of “missing link,” a term that is habitually used in the popular press and young earth creation and intelligent design literature when referring to fossil remains but which has little to no meaning for biologists or palaeontologists. As Ahlberg and Clack (Ahlberg and Clack 2006) write:

But the concept has become freighted with unfounded notions of evolutionary ‘progress’ and with a mistaken emphasis on the single intermediate fossil as the key to understanding evolutionary transitions. Much of the importance of transitional fossils actually lies in how they resemble and differ from their nearest neighbours in the phylogenetic tree, and in the picture of change that emerges from this pattern.

Contrary to common misconceptions, the fossil record does not record one single lineage for any family of organisms but rather a series of branches, with many related species coexisting synchronously. Darwin hypothesized that the evolutionary record reflected this bushiness and drew such a diagram in his journal. At the time, though, he had little in the way of fossil evidence to back up this position. Much has changed since his day.

An analogy for understanding this “bushiness” was best described by Prothero and Buell (Prothero and Buell 2007). They suggest that the reader consider his or her own genealogy. You and your siblings are the direct descendents of your parents and, while you are similar to them, each of you has different characteristics not shared with them as well as characteristics that you do share. Your parents have siblings as well (your aunts and uncles), and your grandparents are their last common ancestors. These siblings have their own children (your cousins), who have different and similar traits relative to their parents. They are broadly recognizable as being related to you (“oh, I see you have Aunt Edna’s nose”) but three or four generations out, they will become less and less so. These are the “nearest neighbours” that Ahlberg and Clack describe. In this analogy, each of these cousins represents a transitional form from what was (your grandparents) to what will be down the road.

For example, no one would confuse a frog with a salamander but if you trace the fossil record of each back in time, eventually you encounter a fossil, Gerobatrachus hottoni which was recently discovered (Anderson et al. 2008) that is best described as a “frogamander,” having the basal characteristics of both frogs and salamanders. Had we seen such an animal at the time, it is likely we would not have found it remarkable because it would have resembled the species around it. One lineage eventually diverged into frogs, salamanders and other amphibians. Most (just like Darwin proposed in his tree diagram with the little hatch marks at the tip of many branches) went extinct.

Taxonomy and the Beginnings of Human Origins

All life is classified based on a system devised by Carolus Linneaus in 1735 in his remarkable work Systema Naturae. This system gives all recognized species an individual place based on a system of hierarchy. The study of classification is known as taxonomy. A taxonomic ranking for humans would be this:

When a fossil is excavated, the first thing that the palaeontologist does is make a taxonomic assessment of where it fits in a sequence of known fossils. Traits that are shared with other like species or genera are referred to as primitive traits. Examples of this in humans are five fingers and the presence of three arm bones. We share this with all mammals. Traits that are new or are not shared with other like species are referred to as derived traits. Examples of this in humans are the skeletal changes in the pelvis and the foot to allow for walking upright. We do not share these with any other primates.

Transitional fossils in the human fossil record are distinguished at both the genus and species level. This group includes the extinct genera Ardipithecus and Australopithecus and the current genus Homo. All species except Homo sapiens are extinct. Much of the recent study of early humans focuses on the transition from Ardipithecus (‘Ardi’) to Australopithecus (‘Lucy’ and similar fossils) and from Australopithecus to Homo, the genus that led eventually to us. While each of the australopithecine species identified in the fossil record has derived characteristics that separate them from their ancestors and from each other, only one led to the genus Homo.

In future posts, I will describe the evidence for human evolution and why this evidence is compelling. It suggests that we have had a long, varied history filled with great leaps of change, crushing defeat, and eventual expansion into all areas of the globe.

Notes

Ahlberg, P. & J. Clack (2006) A firm step from water to land. Nature, 440.

Anderson, J. S., R. R. Reisz, D. Scott, N. B. Frobisch & S. S. Sumida (2008) A stem batrachian from the Early Permian of Texas and the origin of frogs and salamanders. Nature, 453, 515-518.

Prothero, D. & C. Buell. 2007. Evolution: What the fossils say and why it matters. Columbia Univ Pr.

Kenneth Keathley and I first met in June, 2011, when I was leading BioLogos and he was responsible for academic programs at Southeastern Baptist Theological Seminary. Many Southern Baptist scholars believe the universe is less than ten thousand years old and virtually all are opposed to evolution—the notion of God having created all life forms, including humans, through a process that includes common descent from microbial life. BioLogos, on the other hand, is an organization specifically dedicated to showing that mainstream science—including evolutionary biology—and a conservative biblically-grounded Christian faith are fully compatible. With our respective institutional affiliations, one would have expected Dr. Keathley and I to be at opposite poles in the science and faith dialogue, and on some issues we were. Yet in the brief time we had together that day, we came to see that on the matters that were most fundamental to our Christian faith, we weren’t poles apart at all. Because we were both followers of Jesus who fully respected the Bible as the divinely inspired Word of God, the ties that bound us together were stronger than the forces which seemed to push us apart.

Still, we could not ignore those forces that were pushing us apart: Dr. Keathley had legitimate concerns about theistic evolution¹ and we both believed it important to reflect on those concerns. In response to our conversation, I wrote the following note to him a few days after our initial meeting:

I am very concerned that we (those who are less skeptical about mainstream science) be thinking along with leaders like yourself about the theological issues in a respectful, indeed earnestly prayerful manner. I think we very much need the help of conservative theologians. We cannot rerun the slide towards a watered-down liberal Christianity! I also sensed that you would be willing to listen and explore with us how best to engage mainstream science in a manner different than most evangelicals have done so far.

With those aims of true dialogue in mind, I proposed that Dr. Keathley request a set of articles from his colleagues which would outline their concerns about the evolutionary creation view. The series, which included a set of BioLogos responses to the essays from the Southern Baptist theologians, began in March on 2012 and has continued intermittently throughout the year.

I am grateful to Dr. Keathley for arranging the submission of these papers, and to the authors for taking the time to articulate their concerns. As we have developed our responses, our own thinking has been clarified and this has given us an opportunity to outline our commonalities as well as our differences. I think each of us—Southern Baptist scholars and evolutionary creation scholars alike—would agree that we are nowhere near as far apart as we had thought. Indeed, I think a significant portion of what was perceived as a gulf separating us was due to the fact that we at BioLogos had not yet laid out our positions clearly enough, not least because BioLogos itself has been growing, adapting, and finding our place in the public square. Indeed, we have changed some of our focus as we have carefully weighed the concerns raised by our Southern Baptist colleagues and others to whom we want to be accountable as brothers and sisters in Christ.

Today, along with this overview of the project, we post the last paper of this series. Written in the Fall of 2011 by Dr. Steve Lemke, provost at New Orleans Baptist Theological Seminary, it shows just how far we’ve come in clarifying our positions and addressing key issues other believers have about evolutionary creation. Virtually all of the issues that Dr. Lemke raised at that point have now been addressed in our responses to previous posts in the series. As you read his article, you’ll be able mouse over highlighted phrases to bring up sidebar text showing how we have responded to each given point through the other articles in the series. Indeed, I think Dr. Lemke’s article is a great ending for the series; it re-states clearly both the major concerns and the misconceptions that many evangelical Christians have about evolutionary creation.

This final post in the Southern Baptist Voices Series is also a fitting ending to my term as the as President of The BioLogos Foundation. My goal in leading the organization for these past three and a half years has been to lay the groundwork to help my fellow evangelicals see that the conflict between our faith and mainstream science is not as great as many perceive it to be. In the process, my thinking has been significantly shaped by listening to people who think differently than I do. Some of the people I came to respect and admire the most still believe the universe is less than ten thousand years old. Others believe it is old, but they do not believe that God created life’s diversity through the evolutionary process, and they don’t believe in common descent. Though I think they are wrong about those important facts (even as they think I am wrong about the findings of mainstream science), I have appreciated my interaction with them. After all, laying the groundwork for a more fruitful interaction between science and evangelical Christianity begins with gathering together at the Table to worship, to pray, to study, to think, and to be a manifestation of God’s love together, especially in and through our differences.

We believe that the Southern Baptist Voices project should and will continue, and we’re currently in conversation about the best steps to take to ensure that it does. Moreover there are several other important projects of this sort that have not been quite so visible—at least on the website—and I remain very enthusiastic about them as well. One of my favorite projects has been carried out in conjunction with my colleagues at Point Loma Nazarene University: our annual week-long workshop for fifty Christian school science teachers. Another is our work alongside of our brothers and sisters in Christ at Reasons to Believe. This kind of cooperation—between BioLogos and those who think quite differently about creation than we do—is important for the Church’s witness to our Creator and Savior; the foundation is now in place and we’ll be able to build upon it going forward—laying out our similarities and differences together, rather than building walls between us.

Looking back, leading BioLogos at this very critical junction in the history of the Church has been the greatest privilege of my career. A couple of weeks ago I was with my 96 year old father and we were going through some of his old files. We found a reference to a dream he had in September, 1977, while I was a brand-new Assistant Professor at Syracuse University. At the time, my career as a molecular geneticist was focused on trying to understand how genes worked in engineering the process of development from a fertilized egg. My father dream was that I had made an all-important discovery about the nature of life. Like most dreams, it never came true in the way he expected it might. But a few weeks later in mid-October 1977, I decided to visit a small evangelical church—a move I thought might be my last desperate attempt to find a church for my family and me that would equip me to function as both a scientist and an evangelical Christian: before that day I had all but given up my search for such a community. Yet it was finding that church, not something that happened (or ever could happen) in my lab, that constituted my single most important discovery about the nature of life. Much better than my father’s dream about genes, I discovered there was room for people like me in a Bible-focused church after all.

The Church must not lose its scientists and its many university-educated young people who go on to accept the findings at the core of biology, geology, physical anthropology and astronomy. But we who accept the foundations of these disciplines need the Church to affirm and hold fast to the centrality of Scripture and the truths of the faith, even as the Church, in turn, needs to listen closely to what science has to say about the creation we scientists study so intricately.

I continue to be in regular dialog with people who are somewhat leery about those science textbooks, and I have come to understand the basis of that leeriness. It is not that the science books are wrong, it’s that we scientists have done a somewhat lousy job of sitting down with those who are not scientists and talking about the contents of those books; moreover, it is that we scientists have done too much talking to each other and not enough listening to the legitimate concerns that others raise. We now need to move towards a new reality—a reality which begins with conversation.

That’s what this Southern Baptist series has been about. I know of no better way to end my leadership role in BioLogos than with the final posting of this series. However, even this ending is just the beginning. For all of us, the real work lies up ahead—just around the next bend.

Dr. Lemke’s essay may be found here. Please keep in mind that it was written about fourteen months ago, before the series began. Together with the work of all of the Southern Baptist scholars, this essay shows how important it has been to clarify our positions. Again, as you read the essay, each highlighted section is linked to a “pop-out comment” which will appear in the sidebar as you click or mouse over it. In each case, the comment will show where one of the previous BioLogos responses in this series has addressed the point Dr. Lemke has made. This does not mean that the matter is settled—not by any stretch. It simply means that we’re thinking about the issues he raises and it shows some of our thoughts so far.

Notes

1. Indeed, it is likely the term, “theistic evolution” was part of the problem: evolution is the noun and God’s role in it only an adjective. “Evolutionary creation” is a better term, and the one we prefer.

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

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.”

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.

In Part 2 of this series, we concluded by noting that, as Christian geologists willing to consider the possibility, we find no compelling evidence that the earth’s geological features can be explained by a global Flood. Here we consider three lines of evidence: global salt deposits, the order of deposition of sediment layers in the Grand Canyon, and the sequence of fossils in geological strata.

Salt Deposits

There are many places around the earth with layers of salt, some thousands of feet in thickness. Just off the southern coast of the United States in the Gulf of Mexico, thick salt deposits sit beneath thousands of feet of sediment (Fig. 1). These deposits lie within the layers that are said to have been deposited by the Flood.

We understand how salt beds form. At locations such as the Bonneville Salt Flats of Utah, or at the Dead Sea at the border of Israel and Jordan, salt is actively forming. Salt beds form when water is evaporated. During evaporation, the concentration of dissolved ions increases until the water cannot hold the salt in solution anymore and mineral salt begins to form. If a presently unknown or poorly understood process could produce salt without evaporation, as argued by young-earth advocates¹, it would quickly dissolve as soon as it came into contact with flood water, just as the salt from your saltshaker rapidly dissolves when added to water or moist food.

One might argue that the waters from the Flood could have evaporated to leave behind the salt deposits we see today, but there is a serious problem. The thousands of feet of sediment on top of the salt is also said to be from the Flood, meaning the flood waters cannot have evaporated to produce the salt and still be present and violent enough to transport thousands of feet of sediment to the same location. In other words, a single flood cannot be called upon to explain both the salt and the overlying sediment. For those who wish to argue that natural processes could have been vastly different during the Flood, there are at least two replies. First, under such a scenario, there is no point in Flood Geology studies any more than in normal studies, for nothing could be gained by the study of unknowable processes. A more important question, however, would be to ask why God would alter natural processes just to make Flood sediments look like they are not flood sediments. What would the purpose be? (We will revisit this thought later.)

Grand Canyon: Order of Deposition

The Grand Canyon is made up of a sequence of layers that defies any reasonable attempt to explain by a single flood. The alternating layers of limestone, sandstone and shale each form in unique environments. If these deposits were formed at different times under various sea-level stages, it is quite simple to explain the different grain sizes and rock types as a function of depth and distance from the shore line. If explained with a single catastrophic flood that abided by God’s natural laws of physics and chemistry, logic must be stretched beyond the breaking point.

As a very simple observation, consider instructions given in virtually every gardening book. A good soil will have a mix of sand, silt and clay. To determine the quality of your soil, you take a handful or two, put it in a clear container, add water and shake it up. When you stop shaking, the coarse grained material will settle out first resulting in a sequence of layers: sand on the bottom, then silt, then clay. You can readily see how much of each you have by the thickness of each layer.

This is informative of what we see in flood deposits. As moving flood waters slow down, finer and finer grained sediment settles out resulting in a “fining upward” sequence. If most of the Grand Canyon layers were laid down by the Flood, then we should see the same thing – a “fining upward” sequence. Instead, we see a series of alternating layers of fine and coarse grained material, with smaller-scale alternating layers within the larger ones (Fig. 2). Increasing the violence of a flood does nothing to negate the standard order of deposition. Repeated surging of flood waters across the surface likewise offers little explanatory power; in this case we might expect successive layers, each with their own “fining upward” sequence, but such is not what is observed. Further, the Grand Canyon includes multiple layers of limestone, which are never found in flood deposits of any magnitude. Even in floods as massive as one thought to have catastrophically deluged the once dry Mediterranean Sea basin with thousands of feet of water – limestone beds are conspicuously absent.

Fossil Sequence

If a massive flood were responsible for the fossil record, what would we expect to see? If the Flood was violent enough to rip chunks of rock up from the earth and move entire continents (standard Young Earth claims)², then it should be obvious that life forms from every imaginable niche would be tumbled and mixed together (Fig. 3a). We should find numerous examples of mammoths mixed with triceratops, and pterodactyls mixed with sparrows. Ferns and meadow flowers should be found in the same deposits, along with trilobites and whales. Further, we should find all major life forms still living today, for Genesis 7:8-9 is clear in stating that all terrestrial animals were preserved on the ark.

What we actually observe is far different (Fig. 3b). There is an orderly sequence where trilobites only occur in very old rocks, dinosaurs in later beds, and mammoths in still later layers. Organisms like flowers and ferns are present together in more recent deposits, but only ferns with no flowers are found in older deposits. Some readers will recognize this as an example from the “geologic column” and be tempted to discount it as a fabrication. For those thinking this way, consider what Henry Morris had to say in both editions of Scientific Creationism:

“Creationists do not question the general validity of the geologic column, however, at least as an indicator of the usual order of deposition of the fossils…”⁵

If we revisit the Grand Canyon for a moment, is it not striking that there is not a single dinosaur, mammoth or bird in the entire exposed sequence? Not one. To find these, you have to go to younger sediments found in deposits outside the canyon that have not been fully eroded away yet. How could such a lack of mixing be possible if the Flood was violent enough to move continents?

“The subtitle of From the Dust is “conversations in creation” and this subtitle reflects the primary purpose of the film. The aim is to start a conversation and to open minds to the issues involved in the questions of evolution and creation, but to do so in a fair fashion. I don’t mean that the film takes no position on the issue – the film clearly intends to make a case for evolutionary creation as consistent with the Christian faith, and in fact as the preferred option. But it does so without misrepresenting or vilifying those holding alternative views. […]

I think the film will work best when followed by open discussion over several sessions, preferably led by Christians with expertise in science and theology. This is something I hope to be able to do as opportunities present themselves, but there are many scholars and teachers around the country capable of leading the discussion.”

From Test of Faith:

“This beautifully produced documentary navigates the difficult ground of the creation-evolution debate graciously, honestly and with rigour. […]

The message of From the Dust is that it is possible to be a sincere Bible-believing Christian and accept what we know through science, particularly evolutionary biology. The approach used is to show both sides of the argument, interviewing representatives of different points of view, before coming down firmly on the part of theologians and scientists who see no clash between faith and evolution. In this feature-length documentary, Pettey and his collaborators have combined authoritative interviews with scholars, pastors and teachers with creative visuals and music to produce something that is eminently watchable and should promote helpful discussion among many, both in and outside of the church.”

From the Dust is available now from Highway Media. DVD copies are $20 and Blu Ray copies are $25. Beginning in October, From the Dust will also be a free gift for tax-deductible donations of $50 or more to The BioLogos Foundation.

Some Christians cringe when they hear the word “evolution,” and not without reason: considering evolution as God’s means of creating the life we see around us suggests that we need to revisit some familiar biblical passages and brings up some tough theological questions. Meanwhile, militant atheists repeatedly invoke evolution in the media, trying to discredit Scripture and the Christian faith. So why focus on such a controversial topic? We at BioLogos understand that these issues can be difficult, but we believe the church is called to consider evolutionary creation. For us, this conversation is not just about abstract ideas and academic debates, but about God’s ongoing creation, the faith of individual believers, and the mission of the church.¹ Here are several points to consider about evolution in light of Christian faith.

Considering evolution helps us understand God's creation

As Christians, we believe that “In the beginning, God created the heavens and the earth” (Genesis 1:1), and that the Bible teaches that God reveals himself to us in the natural world he created (“The heavens declare the glory of God”, Psalm 19:1). In the study of God’s creation, scientists have discovered tremendous wonders that reach far beyond what the Bible describes—things like quarks, neurons, and galaxies. Scientists have also discovered abundant evidence of the long history of the universe and of life (including people), which you can read elsewhere on this site. It is crucial that Christians consider this evidence because it comes from God’s own handiwork in the natural world. Since we believe that nature declares God’s glory, we cannot stop listening to the created order when it declares something that seems new to us.

See “Can science and scripture be reconciled?”

At BioLogos, we view evolutionary creation as a description of how and when God brought about all the creatures on earth. We do not see God as distant from this process, for God did not just set up the universe at the beginning and let it go. Instead, he upholds the universe moment by moment, sustaining all things by the power of his word. The regular patterns in nature that we call natural laws have their foundation in the regular, faithful governance of God (see Jeremiah 33:19-26). Thus we believe that God created every species and did it in such a way that we can describe the creation process scientifically. The scientific model of evolution does not replace God as creator any more than the law of gravity replaces God as ruler of the planets.

See the category of questions on God’s action in the natural world

Considering evolution helps us understand the Creator God

The created order—nature—also teaches us about the Creator. The heavens declare the glory of God (Psalm 19:1) and show his eternal power and divine nature (Romans 1:20). The Bible is our primary source of knowledge about God, and God’s character cannot be derived by looking at nature alone. But for those who know and trust God as their savior, the created order has the stamp of the Creator all over it.² The starry heavens show God’s glory (Psalm 19), the thunderstorm displays God’s power (Psalm 29), and ecosystems show God’s care for plants and animals (Psalm 104:10-18). Today we know much more about God’s creation than the Biblical authors knew; telescopes and microscopes have expanded our horizons to the very large and the very small. Through science, we’ve learned how things work and fit together, too. Joining study and worship, we can think God’s thoughts after him, tracing his hand through the physical laws he used to create our world, marveling at the way he provides for creation as much as at the endless forms most beautiful he has created.³

A short video of beautiful places on earth that declare “Our God is an Awesome God”

Here are three examples of biblical attributes of God emphasized by studying evolutionary science:

• God is extravagant. God did not create just one type of flower, but uses the system of evolution to create a huge variety of flowers, of every size, shape, color, and scent. As opposed to being “wasteful,” a biblical view of evolution helps us appreciate it as a pointer to the extravagance of God’s loving gift of life to the whole earth. God’s creation does not reflect a cold efficiency, but the transformation of such “waste” into worship, just as Jesus honored the woman who poured expensive perfume on his feet⁴ (Mark 14:3-9, John 12:3-8).
• God is patient, and most often works gradually rather than instantaneously. In the natural world, we see God creating life over billions of years, not instantly, and grand geological processes playing out slowly over time, as well. Similarly, in the Bible we read of the centuries that passed between God’s covenant with Abraham and his covenant with David and the centuries more before Jesus appeared “in the fullness of time” (Galatians 4:4). In individual lives, God often works by planting his Word deep in us and letting it grow slowly over time. God seems pleased with the slow but extraordinary unfolding of his universe, just as he is patiently unfolding his plan of redemption.⁵
• God is the provider. He provides for his creatures in each moment, giving them what they need to survive, adapt and thrive in communities of life. The Bible speaks of God feeding and caring for animals (Jonah 4:11, Psalm 104), and modern evolutionary science is shedding light on how God has arranged complex ecosystems that support many different kinds of creatures together. But God provides for his creatures even at the genetic level, giving species a measure of biological “creativity” to help them respond to new challenges. As biologist Richard Colling says, “Evolution is not about the imposition of death and destruction and survival of the fittest. Those things are a part of it, but not the main core of what evolution is. . . [The] evolutionary process of creating duplicate genes that give rise to new possibilities [is] redemption, it’s possibility, and it’s hope.”⁶

For more, be sure to read the full FAQ in our Questions section!

For more, be sure to read our FAQs How are the ages of the Earth and universe calculated? and What scientific evidence do we have about the first humans?, as well as our recent infographic How Do We Know the Earth is Old?.

Author's Note from Joy Walters

As I mentioned in my first post, I grew up skeptical of the whole idea of evolution. One contributor to my disbelief was the lengthy timescale for the “tree of life” that was presented with the theory. I would hear, for example, that dinosaurs lived hundreds of millions of years ago, but there was no explanation of why this was true; it was just given as a fact. No one explained the methods of dating, and so I thought biologists simply estimated the ages of species to fit their preconceived notions of how long it would take for one species to emerge from another. It also seemed like the ages were periodically revised and extended farther back in time, and I figured scientists needed to manipulate numbers to make evolution plausible. This, in my mind, made the theory both unbelievable and dismissible.

Once I learned about the techniques used to date fossils, I realized that my first impressions were wrong; the ancient ages of species are scientific determinations rather than scholarly conjectures. However, I have found in recent conversations that Christians remain skeptical of old ages and the evolutionary time scale. For this reason, I wanted the videocast to address the process of fossil dating (what the methods are and why they are accurate) while focusing on cases where hominid fossils were discovered and dated using these very methods. My hope is that Believers would be informed about the evidence for human evolution and its scientific grounding.

But it is also important that we engage believers who disagree with us (on human origins, especially) with charity and humility as a witness to our common identity in Christ—that we may be known by our love for each other in tandem with our demonstrated love for the secular world that does not yet claim Christ as Lord and Savior.

While the BioLogos Foundation is committed to both of these aspects, we are especially pleased that our desire to engage in gracious dialogue with fellow believers who reject biological evolution has been receiving increased and very favorable attention in both the Christian and secular press. More importantly, we are being joined in that reconciling project by those who have often been defined primarily as our “opponents,” rather than as brothers and sisters in Christ.

First, A Tale of Two Scientists, the cover story of Christianity Today’s July-August 2012 issue, featured the accounts of BioLogos Foundation President Darrel Falk and Todd Wood, Director of the Center for Creation Research at Bryan University. Though Wood does not accept biological evolution on theological grounds, both men recognize its strength and explanatory power. But more importantly, both reject the warfare model between science and faith (and between Christians who think differently) as being, in Wood’s words, “detrimental to the Church.”

Second, our Southern Baptist Voices series has become a model for how such dialogue can be pursued, even in the sometimes no-holds-barred context of the web. Several installments in our ongoing dialogue with Southern Baptist theologians have been covered by the Erin Roach of the Baptist Press (on May 25th , June 6th, and July 3rd) and on on July 19th by Lillian Kwan of the Christian Post. And just this past week, Associated Press reporter Travis Loller highlighted the series in an article picked up by the Huffington Post, the Washington Post, and many other news outlets across the country.

To make it easier for readers to find the entire Southern Baptist Voices series and join in the conversation themselves, we’ve launched a new landing page here: Southern Baptist Voices. It is our hope and prayer that this initiative will set the stage for future dialogue between evolutionary creationists and those who hold other perspectives, as well.

There are two opposite errors which need to be countered about the fossil record: 1) that it is so incomplete as to be of no value in interpreting patterns and trends in the history of life, and 2) that it is so good that we should expect a relatively complete record of the details of evolutionary transitions within all or most lineages.

What then is the quality of the fossil record? It can be confidently stated that only a very small fraction of the species that once lived on Earth have been preserved in the rock record and subsequently discovered and described by science.

There is an entire field of scientific research referred to as "taphonomy" -- literally, "the study of death." Taphonomic research includes investigating those processes active from the time of death of an organism until its final burial by sediment. These processes include decomposition, scavenging, mechanical destruction, transportation, and chemical dissolution and alteration. The ways in which the remains of organisms are subsequently mechanically and chemically altered after burial are also examined -- including the various processes of fossilization. Burial and "fossilization" of an organism's remains in no way guarantees its ultimate preservation as a fossil. Processes such as dissolution and recrystallization can remove all record of fossils from the rock. What we collect as fossils are thus the "lucky" organisms that have avoided the wide spectrum of destructive pre- and post-depositional processes arrayed against them.

Soft-bodied organisms, and organisms with non-mineralized skeletons have very little chance of preservation under most environmental conditions. Until the Cambrian nearly all organisms were soft-bodied, and even today the majority of species in marine communities are soft-bodied. The discovery of new soft-bodied fossil localities is always met with great enthusiasm. These localities typically turn up new species with unusual morphologies, and new higher taxa can be erected on the basis of a few specimens! Such localities are also erratically and widely spaced geographically and in geologic time.

Even those organisms with preservable hard parts are unlikely to be preserved under "normal" conditions. Studies of the fate of clam shells in shallow coastal waters reveal that shells are rapidly destroyed by scavenging, boring, chemical dissolution and breakage. Occasional burial during major storm events is one process that favors the incorporation of shells into the sedimentary record, and their ultimate preservation as fossils. Getting terrestrial vertebrate material into the fossil record is even more difficult. The terrestrial environment is a very destructive one: with decomposition and scavenging together with physical and chemical destruction by weathering.

The potential for fossil preservation varies dramatically from environment to environment. Preservation is enhanced under conditions that limit destructive physical and biological processes. Thus marine and fresh water environments with low oxygen levels, high salinities, or relatively high rates of sediment deposition favor preservation. Similarly, in some environments biochemical conditions can favor the early mineralization of skeletons and even soft tissues by a variety of compounds (eg. carbonate, silica, pyrite, and phosphate). The likelihood of preservation is thus highly variable. As a result, the fossil record is biased toward sampling the biota of certain types of environments, and against sampling the biota of others.

In addition to these preservational biases, the erosion, deformation and metamorphism of originally fossiliferous sedimentary rock have eliminated significant portions of the fossil record over geologic time. Furthermore, much of the fossil-bearing sedimentary record is hidden in the subsurface, or located in poorly accessible or little studied geographic areas. For these reasons, of those once-living species actually preserved in the fossil record, only a small portion have been discovered and described by science. However, there is also the promise of continued new and important discovery.

The forces arrayed against fossil preservation also guarantee that the earliest fossils known for a given animal group will always date to some time after that group first evolved. The fossil record always provides only minimum ages for the first appearance of organisms.

Because of the biases of the fossil record, the most abundant and geographically widespread species of hardpart-bearing organisms would tend to be best represented. Also, short-lived species that belonged to rapidly evolving lines of descent are less likely to be preserved than long-lived stable species. Because evolutionary change is probably most rapid within small isolated populations, a detailed species-by-species record of such evolutionary transitions is unlikely to be preserved. Furthermore, capturing such evolutionary events in the fossil record requires the fortuitous sampling of the particular geographic locality where the changes occurred.

Using the model of a branching tree of life, the expectation is for the preservation of isolated branches on an originally very bushy evolutionary tree. A few of these branches (lines of descent) would be fairly complete, while most are reconstructed with only very fragmentary evidence. As a result, the large-scale patterns of evolutionary history can generally be better discerned than the population-by-population or species-by-species transitions. Evolutionary trends over longer periods of time and across greater anatomical transitions can be followed by reconstructing the sequences in which anatomical features were acquired within an evolving branch of the tree of life.

I cannot overstate the joy and privilege of leading an organization that— from the beginning—was so uniquely poised to help the church in its process of coming to peace with science in general, and evolutionary biology, in particular. I have met and worked alongside extremely gifted individuals, each dedicated to a life of service to Christ and his Church. The energy level has always been high, as we realized that there was a better day coming for the relationship between the conservative Christianity to which we subscribe, and science. Each of us shared the conviction that the former leads us into a relationship with the One through whom all things are held together, even as the latter enables us to understand the manner in which He does so.

Where We Are

A few notes on how far we’ve come and what still needs to be done:

First, our website has, according to Alexa, grown to become the most viewed web-site in the world for sites that focus on compatibility between mainstream science and the Christian faith. Over 750,000 people have visited the site and viewed an average of seven BioLogos pages. The average length-of-stay per visit per day is 8.5 minutes, while for all other science and religion sites of which we are aware, the length of time per visit is between 2 and 4 minutes. More important than the numbers alone, though, are the many e-mails we receive from believers struggling in this area, thanking us for helping them to see a way forward. Our blog, the BioLogos Forum, is also becoming known for fostering gracious and respectful conversation among those who hold different views in these matters. By providing even more resources demonstrating the complementarity of Christian faith and evolutionary science, and taking seriously the views of Christians who think differently, we think the website will set the tone for the science and faith dialogue.

Second, we have hosted workshops for science teachers in Christian schools. Many teachers want to understand more about cutting edge biology and be able to present their students with a clear summary of the positions that Christians hold on origins, but they lack the resources and training to do so. Each summer we hold a week-long retreat for 50 teachers and continue to work with them online during the following academic year; then, we come together again for a second week the next summer. The workshops have been one of the most fulfilling activities of my career. I expect they will eventually serve as the base for building and testing curriculum which more clearly explains the evidence for evolutionary creation, which will positively impact the lives of thousands of Christian young people.

Third, since our inception BioLogos has hosted several meetings of leading pastors, scientists, theologians, biblical scholars and other Christian thought-leaders to address the unfortunate disconnect between mainstream science and Christian faith. The Organizing Committee has included the notable Joel Hunter, Tim Keller, John Ortberg, Os Guinness, Andy Crouch and Philip Yancey. The attendees and speakers have drawn from a similar mix of evangelical leaders. Together, we have celebrated the majesty of creation even as we realized that not all viewed the details of creation in the same way. The impact of these meetings has been tremendous, but the process of helping leaders think about science through the eyes of faith is still only in its early stages.

Finally, through a new three-year grants program, Evolution and Christian Faith, BioLogos aims to establish a world-wide network of conservative Christian scholars who will address the biggest concerns—both pastoral and academic—that the church has in thinking about evolutionary creation. The grantees will meet together annually as they establish personal and working relationships that will last for decades.

All of this has happened in just a little more than three years, and it has been the privilege of my life to have had an inside view as it unfolded. I know full well that what has happened has been a result of God’s Spirit at work in our midst.

Changes Ahead

At the end of this year, I will be stepping aside as leader of BioLogos. What I love to do most of all is to study, to write, and to teach. This has been my primary calling in life. Occasionally, I have been led down a different path that included some administrative responsibilities for short periods of time, but I know my primary calling and look forward to getting back to it.

BioLogos is presently searching for a new president who will commence his/her duties early next year. We do not yet know who, in God’s providence, will emerge as the next leader, but with the foundation firmly in place, BioLogos stands ready to take us through the latest “Galileo moment” with each of the tenets of the conservative Christian faith fully intact. This landing page outlines the qualifications of the next BioLogos president. We ask that each of you join us in prayer as we humbly submit this all-important task to God’s ongoing guidance.

Perhaps co-incidentally, the cover story of the July/August issue of Christianity Today Magazine summarizes my personal journey from a highly-sheltered but deeply-loving, Christ-focused home and small church to a new world—the world of science where Christianity was largely assumed to be passé, a cultural relic left over from our primitive past. Looking back, I am especially grateful for two churches that set the stage for the rest of my life as I tried to negotiate my way through that initially foreign territory. The first consisted largely of a group of young professionals from similar protected backgrounds who were seeking Christian answers to the questions we faced in a not-so-sheltered world. It was an amazing experience led by my pastor, Don Posterski, and even though I took longer to sort through the issues than almost everyone else, we largely made it through that period with a deeper commitment to follow Christ and at the same time engage our culture. Several years later and three thousand miles away, Pastor Kenneth Akins led the second church, which provided the ideal atmosphere for spiritual growth and for nurturing a young family. These two communities were a gift from God to me, as I straddled two highly separate worlds—Christianity and science.

The Vision Continues

But as thankful as I am for that support, no straddling ought to be required. Science studies God’s creation, which places it on sacred ground, not foreign territory. And if it is sacred ground, then Christians ought to be right there providing tours of the landscape, not out on the fringes looking in. True, there are sections of the science landscape that need to be redeemed from the scientism Richard Dawkins and others use to surface-mine and subtly rearrange the terrain for their own philosophical purposes, but the fact that they have been able to do this may be partly due to our near-absence from the territory. We have been far too hesitant to enter this world, and sometimes it seems we have simply preferred to cast stones from the outside.

Elaine Eklund has shown that Evangelicals are fourteen-fold under-represented among the scientists at the nation’s leading universities. Is this a result of what Mark Noll (almost twenty years ago) described as a scandal—“the scandal of the evangelical mind?” Could it be that the territory seems foreign because we have stayed away and failed to adequately understand how science works and why it is such a dependable way of revealing truth about the physical and biological world that God has created? As I see it, the process of science is a “toolkit” provided by God, enabling us to explore God’s ongoing, regular work in our universe. BioLogos exists to celebrate what we have discovered about this activity and to demonstrate that it is truly God’s.

The day for personal stories like mine—and the countless other individuals who have stories just like it—will someday come to an end. This was Francis Collins’ vision as BioLogos was launched on April 28th, 2009, and his vision has lived on throughout the three years since he left. Now, even though I will soon step aside as BioLogos president, as well, I am personally excited at the prospect of returning to that which I love to do most of all: studying, writing and teaching about the vision that lives on. Please pray with us all, as the BioLogos Board of Directors leads the search for the next leader through whom that same vision will continue to live on…and on.

Image courtesy Greg Schneider

It seems strange that one should desire to speak at all about Polemic Theology since we are now in an age when folks are more interested in ecumenism and irenics than in polemics. Furthermore, Polemic Theology appears to have been often rather ineffective. Christians have not managed in many cases to win over their opponents. They have shown themselves to be ornery; they have bypassed some fairly important prescriptions of Scripture; and in the end, they have not convinced very many people--sometimes not even themselves! Under these circumstances one perhaps might desire to bypass a subject like this altogether.

We are called upon by the Lord to contend earnestly for the faith (Jude 3). That does not necessarily involve being contentious; but it involves avoiding compromise, standing forth for what we believe, standing forth for the truth of God--without welching at any particular moment. Thus we are bound to meet, at various points and on various levels, people with whom we disagree. We disagree in some areas of Christian doctrine. We disagree as to some details of church administration. We disagree as to the way in which certain tasks of the church should be pursued.

If we are careful to observe the principles that I would like to expound in this article, we may find that they are valuable not only in the religious field but also in the realms of politics, business and family. Who does not encounter from time to time people who are not in complete agreement? Whether it is between husbands and wives, parents and children, co-workers on the job or fellow members in the church, it is impossible to live without disagreement. Therefore it is good to seek to discover certain basic principles whereby we may relate to those who differ from us.

There are three major questions that we must ask; and I would like to emphasize very strongly that, in my judgment, we need to ask them precisely in the right order:

1. What do I owe the person who differs from me?
2. What can I learn from the person who differs from me?
3. How can I cope with the person who differs from me?

What Do I Owe to the Person Who Differs From Me?

Many people overlook the first two questions and jump right away to: "How can I cope with this? How can I bash this person right down into the ground in order to annihilate objections and differences?" Obviously, if we jump to the third question from the start, it is not likely that we will be successful in winning over dissenters. So I suggest, first of all, that we need to face squarely the matter of our duties. We have obligations to people who differ from us. This does not involve agreeing with them. We have an obligation to the truth, and that has priority over agreement with any particular person. If someone is not in the truth, we have no right to agree. We have no right even to minimize the importance of the difference. Consequently, we owe them neither consent nor indifference. But what we owe that person who differs from us, whoever that may be, is what we owe every human being--we owe them love. And we owe it to them to deal with them as we ourselves would like to be dealt with or treated. (Matthew 7:12)

How then do we desire to be treated? First, we want people to know what we are saying or meaning. If we are going to voice differences, therefore, we have an obligation to make a serious effort to understand the person with whom we differ. That person may have published books or articles. Then we should be acquainted with those writings. It is not appropriate for us to voice sharp differences if we have neglected to read what is available. The person with whom we differ should have evidence that we have read carefully what has been written and that we have attempted to understand its meaning. In the case of an oral exchange where we don't have any written words, we owe the per- son who differs from us the courtesy to listen carefully to what he or she says. Rather than preparing to pounce on that person the moment he or she stops talking, we should concentrate on apprehending precisely what his or her position is.

In this respect, Dr. Cornelius Van Til has given us a splendid example. As you may know, he expressed very strong objections to the theology of Karl Barth. This was so strong that Barth claimed that Van Til simply did not understand him. It has been my privilege to be at Dr. Van Til's office and to see with my own eyes the bulky tomes of Barth's, Kirchliche Dogmatik (incidentally, these volumes were the original German text, not an English translation). As I leafed through them I did not see one page that was not constellated with underlining, double-underlining, marginal annotations, exclamation points, and question marks galore. So here is someone who certainly did not say, "I know Karl Barth well; I understand his stance; I don't need to read any more of this; I can move on with what I have." Each of the volumes, including the most recent, gave evidence of very, very careful scrutiny. So when we take issue with somebody, we need to do the job that is necessary to know that person so that we are not voicing our criticism in the absence of knowledge but that we are proceeding from the vantage point of real acquaintance.

Even that is not enough, however. Beyond what a person says or writes, we must attempt to understand what a person means. If somebody fails to express himself or herself accurately, there is no great point in pressing the very language that is used. We ought to try to understand what is the meaning that this language is intended to convey. In some cases, we may provide an opportunity for an opponent to speak more accurately.

I have experienced this in my own home. I have noticed that my wife sometimes says things like, "You never empty the wastebasket." Now as a matter of fact, on January 12, 1994, I did empty the wastebasket. Therefore, the word never is inappropriate! This tends to weaken the force of my wife's reproach. Well, I've learned that I don't get any- where by pressing this point. This kind of response does not provide dividends of joy and peace in my home. I've learned, therefore, to interpret that when my wife says "never" she often means "rarely" or "not as often as should be." When she says "always," she means "frequently" or "more often than should be."

Instead of quibbling as to the words never and always, I would do well to pay attention to what she finds objectionable. And indeed, I should be emptying the wastebasket.

Similarly, in dealing with those who differ, we ought not to split hairs about language just in order to pounce on our opponent because he or she has not used accurate wording. It is more effective to seek to apprehend what is meant and then to relate ourselves to the person's meaning. If we don't do that, of course, there is no encounter because this person speaks at one level and we are taking the language at another level. The two do not meet and the result is bound to be frustrating. If we really want to meet, we might as well try to figure out the meaning rather than to quibble on wording.

Moreover, I would suggest that we owe to people who differ from us to seek to understand their aims. What is it that they are looking for? What is it that makes them tick? What is it that they are recoiling against? What are the experiences, perhaps tragic experiences, that have steeled them into a particular stance? What are the things that they fear and the things that they yearn for? Is there not something that I fear as well or yearn for in the same way? Is there not a possibility here to find a point of contact at the very start rather than to move on with an entirely defensive or hostile mood?

In the controversy between Calvinism and Arminianism, it must be understood that many Arminians (possibly almost all of them) believed that to affirm the complete sovereignty of God inevitably implies a rejection of any free will, power of decision, and even responsibility on the part of created rational beings, angelic or human. Their attachment to those features naturally leads them to oppose Calvinism as they understand it.

It is imperative for the Calvinist controversialist to affirm and to prove that he does not, in fact, deny or reject these modalities of the actions and decisions of moral agents but that he or she undertakes to retain these--even though their logical relation to divine sovereignty remains shrouded in a mystery that transcends finite, human logic.

Similarly, the Calvinist should not glibly conclude that evangelical Arminians are abandoning the notion of divine sovereignty because they assert the freedom of the human will. It is plainly obvious that Arminians pray for the conversion of those yet unconverted and that they desire to recognize the Lordship of God. The Arminian will do well to emphasize this in discussion with Calvinists so as to provide a clearer perception of the actual stance of both parties. It is remarkable that committed Calvinists can sing without reservation many of the hymns of Charles and John Wesley, and vice versa that most Arminians do not feel they need to object to those of Isaac Watts, Augustus Toplady, or John Newton.

In summary, I would say we owe it to our opponents to deal with them in such a way that they may sense that we have a real interest in them as persons, that we are not simply trying to win an argument or show how smart we are, but that we are deeply interested in them--and are eager to learn from them as well as to help them.

One method that I have found helpful in making sure that I have dealt fairly with a position that I could not espouse was to assume that a person endorsing that view was present in my audience (or was reading what I had written). Then my aim is to represent the view faithfully and fully without mingling the criticism with factual statements.

In fact, I try to represent them so faithfully and fully that an adherent to that position might comment, "This man certainly does understand our view!" It would be a special boon if one could say, "I never heard it stated better!" Thus I have earned the right to criticize. But before I proceed to do this, it is only proper that I should have demonstrated that I have a correct understanding of the position I desire to contest.

In part 2 of this series, Dr. Nicole answers the question, "What can I learn from those who differ from me?"

Of course this approach was abused in the postmodern context, with books written about “The Gospel According to ________” (fill in the blank with the leading character from your favorite television program). Our senses are still attuned toward God’s truth being revealed in culture, but we have learned to make that more about the practice of our worldview than just messages from the pulpit.

Three years ago, we wanted to unfold a Genesis series in which would take an honest look at humanity’s spiritual and natural beginnings in the scriptures, and see what current developments in science had to say about origins, human evolution, creation, floods, monkeys, etc. As we researched the topic, the Christian books and materials we found reflected, for the most part, a young-Earth creationist perspective on Genesis and the human story.

Something felt off to us. The choices in ministry are often not between right and wrong, but between better and best, and we were unsatisfied with the ideas of the YEC position, which were what we’d all been taught to believe were the proper explanation of origins. The teaching staff tabled the series, and hit the New Testament instead.

In the interim, a few things happened. A prominent scientist member of our community became involved with a documentary film project directly addressing the creation / evolution debate. Furthermore, Dr. John Walton published his great book The Lost World of Genesis One. Through both of these events, we began to see the question of origins as a source of inspiration, not of discord.

Rather than focusing on answers, literalism, or evidence for or against the age of the Earth, we began to see the great hand of God revealed in the expanse of the universe, and described in science. We began to understand as ministers what spiritual scientists have long seen in their laboratories—that the reach of God is immeasurable, incalculable, and represented intensely in the fibers of a scientific worldview. We met a NASA astronomer Jennifer Wiseman, who helped us see God’s signature writ large in the cosmos. Genesis became for us not a twist of contention, but a constant, pressing example of a loving creator-God at work, literally everywhere among us.

From this vantage point, we felt a response from the church was necessary and possible. We crafted a series in which we celebrated the glory of God revealed in nature. We looked closely at his construction of the universe and our Earthly home. We wrestled lovingly with the idea that, as His image-bearers, we had failed Him so severely so soon after entering into relationship with him. We came to appreciate Genesis 1-3 as an account of God bringing functionality to the cosmos but not an account of material origins. The Scriptures don’t address the scientific questions we have today, but leave room for a variety of explanations, and we found a liberating openness in this approach. The grand theological statement from Genesis is that God did it. Exactly how he did is something we’re still figuring out.

Some in our community and on our staff became involved in the documentary project directly, in which great minds like N.T. Wright and Rev. Dr. John Polkinghorne unpacked a fresh understanding of Genesis, and a renewed appreciation of God’s lordship over us. Again, these inspirations weren’t couched as right or wrong, just the genuine reflections of honest truth-seekers. We challenged our community to think openly about what the natural world perpetually reveals to us about our spiritual leanings, without delving into minutiae. Some of us even downloaded and used star-finder apps for the first time (gasp).

There was, of course, opposition. The Highway Community began as a church plant from a fundamental Baptist church, so there was some fear of the dreaded “e-word.” But, we have also long been a right-brained church, utilizing a heavy dose of the arts in our truth-seeking, both in and out of the worship gathering. We continued that leaning by digging into Gungor’s great album Ghosts Upon the Earth, and harnessed it to ‘teach’ the human relationship to God in Genesis through song. We also looked at glorious deep-space photographs of expanding galaxies and astronomical goo. As a Silicon Valley community, we began to think like the engineers among us, and saw the intricate grace in patterns and systems. We even made a short film on the meditative beauty of math and numbers, and how in God’s economy, the equation continues to unfold. In short, we fired up the left side of our brains, and saw great things.

This whole process was incredibly important for our church community. Highway is a missional community. We are aware that many folks within our church are involved in the sciences but have felt marginalized by the classic YEC understanding. As a result, due to their belief in an evolutionary process as an explanation for how God created all that there is, they felt like outcasts at church; and, as a result of being Christ-followers, they felt like outsiders at work. Our series in Genesis allowed them to find a place to stand holding both the book of Scripture and the book of nature as revealed through science.

Finally, the documentary film project, which became From the Dust allowed us to see how we narrow the rule of God by merely accepting what tradition has said to be ‘Christian.’ Christ himself came and opened a new understanding of the Scriptures, and told us that as His church, by the Holy Spirit, we would do the same. We must always be honest with our faith, even as it evades us on certain dark days, and we leap to catch it, caress it, and release it anew. The process of making the film showed us that our first-grade teacher wasn’t wrong—there is power in questioning. A Rabbi interviewed in the film perhaps said it best; “I will always prefer a good question to a good answer, because a question gets us talking. A good answer stops the conversation.”

That, ultimately, is why we should study Genesis and the other difficult narratives of Scripture. How many times did Jesus answer questions with deeper lines of questioning? What truths and beauties lay in an open mind, in a landscape where, in the words of Augustine, all truth is God’s truth? What invigoration of faith awaits the Christ-follower unafraid to ask the serious questions of an omnipotent God? At The Highway Community, we have found that those serious questions may lead to more questions, but ultimately always back to the promise in Colossians 1, that “in Him, all things hold together.”