Introduction

Today BioLogos begins a series that we think ought to have significant impact on evangelical churches far beyond the local congregation in Arlington, Massachusetts where it was first delivered. A recent editorial in Christianity Today stated that many Christians likely face another "Galileo moment." In that earlier era, finding that the earth moved around the sun--and not the other way around--caused the Church to reorient its understanding of certain scriptural passages. Today, interconnecting strands of evidence all of which lie at the heart of biology, geology, physics and astronomy require segments of the Church to carefully evaluate its magnificent creation narrative--it needs to be certain it is hearing God's message in the way that God intends for it to be understood. It is healthy for the conservative wing of Christianity to be carefully examining the genre of the creation narrative. It has had to do this once before and, it is appropriate to prayerfully seek clarity once again. Christians are truth-seekers and God's Spirit will guide the process as we sincerely seek that wisdom which is from above.

Oratory, at its best, has long been an important key in opening the door to new and dramatically important insights. Pastor David Swaim of Highrock Church in the Boston suburb of Arlington illustrates this poignantly. In fact his sermon is so significant, we've asked permission to post it in serial form so that each of us can deeply reflect on his words in a protracted fashion. We encourage you to let others who are conflicted over this issue know about the series so that they can follow it. Indeed, we believe It will be a great series for small group discussions--we need to lovingly support each other as we seek God's guidance in coming to understand God's truths.

In this sermon, Swaim discusses our belief in God as creator, or “Maker of heaven and earth”, as the Apostle’s Creeds so poetically states. To begin, he reminds us that some passages in the Bible, like the parable of the prodigal son, convey deep truths even though they are not historical accounts. Asking “the wrong questions”—questions that focus on arbitrary details—about such stories can cause us to miss out on their intended message. In a similar way, he says, it is possible that we might be asking the “wrong questions” about the opening chapters of Genesis. In recent years, conflict has erupted because a literal reading of Genesis seems to contradict the findings of science. Swaim suggests, however, that accepting scientific evidence about things like evolution and the age of the earth need not rule out faith in Scripture.

If you wish to jump ahead and hear the sermon in its entirety, you may do so here.

Introduction written by the BioLogos editorial team.

"Maker of Heaven and Earth" (transcript)

One of my favorite parables is that of the lost son. There’s a lot to it. Basically, it’s a story that Jesus told about a young man who insulted his father by demanding his share of the inheritance early, then ran off to spend that money on wild living, and found himself destitute when the money was gone. In desperation, he returned to his father, asking to work as a servant. But instead of being angry, his father joyfully embraced his lost son and threw a huge feast to celebrate his return. It is a great story that Jesus tells to help us understand God’s amazing grace.

How many of you know this story? Raise your hand, if you would. Okay. Now I want to make sure I’m clear…that’s a lot of you…I don’t mean just like, you know it because I just told it to you. I mean you know it because you’ve heard a sermon on this before, or maybe you’ve read it on your own. Raise your hand high if that’s true of you. Wow, still a lot of you. That’s perfect because I actually have a couple of questions maybe you can help me with. You see, it says that the father saw the son while he was still a long way off. Can anybody tell me how far off was the son at that point? Anybody know that? Because, you know, they didn’t have glasses back then, and the father was really old, so how far could he really see? It just doesn’t really add up for me. Can anybody tell me about that? Nobody? Okay. Well I have another question. Maybe this one’s easier. What town did that family live in? Does anybody know that? No? Nobody? What town they lived in? People, this is one of the greatest stories of all time! This is a story that has changed thousands of lives, including many of yours! How can you say that you know this story, that you understand this story, if you don’t even understand these basic facts? Okay, well maybe this is easier. Speaking of family, the Bible’s into family values, so I want to know—where’s the mother? Can anybody tell me? Is this family not intact? What’s wrong? Did they get a divorce maybe? And how come the father ended up with the custody of the sons? And why did they only have two? Families back then had much bigger families. Maybe they just got divorced too early? But I mean he seems so nice—why do you think she left? Anybody know these things? I mean I just don’t get it. You all tell me you know this story, and yet you don’t understand just these simple things about it.

Obviously, my questions miss the whole point of the story. There was no mother, or for that matter, no father or son either. This never actually happened. It’s just a parable. It’s one of the many marvelous stories that Jesus told in order to help us understand something that was hard to see. Now does that make it so that this story isn’t true? No, it is true. This story communicates some of the most important truths in the universe—about God’s nature, and the way that we relate to him. There are many passages in scripture that promise God’s love, or praise God’s love, or even try to explain God’s love. But this passage helps us grasp that truth in a way that’s much more effectively communicated than just through direct reporting. This way helps us feel it. This event never happened, but it’s one of the truest stories in the world. And what a shame for someone to dismiss it as irrelevant because it’s not literal history, or miss the point by asking the wrong kinds of questions.

Now I bring this up because just like my questions miss the point of the lost son parable, so, I fear, many of us ask the wrong questions about the beginning of the book of Genesis, which we read from just a few minutes ago. Not only does this generate needless confusion and division, it also makes us miss the point, miss the life-changing truths that we could see if we asked the right questions. Right now we’re in a sermon series studying the Apostle’s Creed, an ancient declaration of faith in the God of the Bible. And today, we’re considering the word “creator.” So, Genesis seemed like the right place to go.

Like the story of the lost son, most of you know the basic outline: God created the universe in six days and then napped on the seventh (so those of you who nap through my sermons every Sunday, you’re in good company!). But by adding up all the names of the people mentioned in Genesis, and throughout the rest of the Bible, seventeenth century Bishop Ussher determined that the creation of Adam and Eve, and everything else, happened in 4,004 BC—about 6,000 years ago. And that’s great. But you’re probably also aware that this creates some tension with contemporary scientists who suggest a different timeline. Considering the evidence offered by the size and expansion rate of the universe, plate tectonics, fossil evidence, and genetics, their best guess is that the universe was created by a big bang about 13 billion years ago, the earth appeared about 4.5 billion years ago, and the earliest humans existed about 200,000 years ago. In the past 300 years, this has become a very heated debate. Apparently, we need to choose whether we believe in science or in scripture. At least that’s the claim made by the most strident voices on each side, so the general population seems to have accepted that if you believe in God you can’t believe in evolution, and if you believe in evolution then you can’t believe in God.

This topic arouses passions and anxieties in many people, including some in this room. No matter what your perspective is, I’m probably going to say something today that you’ll disagree with, and might even make you angry. There’ll be plenty of time for you to set me straight in the coming weeks. But for the next half hour, in order to allow the possibility that we might hear something new, or even learn from the Holy Spirit, let’s lay aside our defensiveness so that we can at least consider why we are so attached to whatever ideas we have, and evaluate whether our devotion to one truth may be blinding us to others. As scientists have discovered more and more evidence supporting the basic evolutionary theory outlined in Darwin’s Origin of Species, Christians have responded in a variety of ways.

Science has been right about so many things, so some Christians have embraced evolution and felt forced to abandon their trust, not only in the truth of Scripture, but also in the God it describes. Other Christians, including many renowned scientists, have fought back by pointing out the many flaws in evolutionary theory and proposing alternative theories of their own. These include Young Earth Creation, which asserts that the earth was created in six days six thousand years ago, and offers thoughtful explanations to reconcile the findings of science with the words of Genesis 1. Old Earth Creationists do the same thing, but contend that each of the days in Genesis could represent an epoch, or a million years, or whatever amount of time, instead of just a 24-hour day. This is linguistically legitimate—it’s a fine interpretation of the Hebrew word “day” in Genesis—and it recognizes that it’s hard to measure a day before the invention of the sun in day four, anyway. So, Old Earth Creationism opens up many possibilities to reconcile scientific claims about the age of the earth with a literal interpretation of Genesis. Theistic Evolution takes further steps to accommodate evolution while still honoring God as the one who created heaven and earth and everything in them through the evolutionary process. This is attractive because it eliminates the conflict between science and scripture, but it requires a very different way of reading Genesis. They suggest that, like I did with the parable of the prodigal son earlier, perhaps we’re asking the wrong questions about Genesis so that we’re inventing an unnecessary argument, and even worse, we’re also missing what the first chapters of Genesis really are all about.

In the next installment, to be posted tomorrow, Pastor Swaim goes on to discuss the Genesis passage in detail.

]]> Mon, 17 Oct 11 08:00:03 -0700 David Swaim http://biologos.org/questions/biologos-id-creationism?utm_source=RSS_Feed&utm_medium=RSS&utm_campaign=RSS_Syndication http://biologos.org/questions/biologos-id-creationism?utm_source=RSS_Feed&utm_medium=RSS&utm_campaign=RSS_Syndication We at BioLogos believe that God used the process of evolution to create all the life on earth today. While we accept the science of evolution, we emphatically reject evolutionism. Evolutionism is the atheistic worldview that says life developed without God and without purpose. Instead, we agree with Christians who adhere to Intelligent Design and Creationism that the God of the Bible created the universe and all life. Christians disagree, however, on how God created. Young Earth Creationists believe that God created just 6,000 to 10,000 years ago and disagree with much of mainstream science. Supporters of Intelligent Design accept more of evolutionary science, but argue that some features of life are best explained by direct intervention by an intelligent agent rather than by God's regular way of working through natural processes. We at BioLogos agree with the modern scientific consensus on the age of the earth and evolutionary development of all species, seeing these as descriptions of how God created. The term BioLogos comes from the Greek words bios (life) and logos (word), referring to the opening of the Gospel of John. “In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made.” (Updated on March 1, 2012) The BioLogos View

The BioLogos view holds that both Scripture and modern science reveal God’s truth, and that these truths are not in competition with one another. While there are varying views within the BioLogos community of how to reconcile the truths of science and Scripture on particular issues (for example with regards to a historical Adam¹), we believe that the Bible is the divinely inspired and authoritative Word of God. BioLogos accepts the modern scientific consensus on the age of the earth and common ancestry, including the common ancestry of humans.

See more on Scientific Evidence

Evolutionism

While BioLogos accepts evolution, it emphatically rejects evolutionism, the atheistic worldview that so often accompanies the acceptance of biological evolution in public discourse. Proponents of evolutionism believe every aspect of life will one day be explained with evolutionary theory. In this way it is a subset of scientism, the broader view that the only real truth is that which can be discovered by science. These positions are commonly held by materialists (also called philosophical naturalists) who deny the existence of the supernatural.

The BioLogos view celebrates God as creator. It is sometimes called Theistic Evolution or Evolutionary Creation. Theism is the belief in a God who cares for and interacts with creation. Theism is different than deism, which is the belief in a distant, uninvolved creator who is often little more than the sum total of the laws of physics. Theistic Evolution, therefore, is the belief that evolution is how God created life.

Because the term evolution is sometimes associated with atheism, a better term for the belief in a God who chose to create the world by way of evolution is BioLogos. BioLogos comes from the Greek words bios (life) and logos (word), referring to John 1:1: “In the beginning was the Word, and the Word was with God, and the Word was God.”

See "What role could God have in evolution?"

Intelligent Design

Contrary to some interpretations, Intelligent Design, or ID, makes no specific theological claims. Instead, proponents of ID argue that “certain features of the universe and of living things are best explained by an intelligent cause, not an undirected process such as natural selection,"² and that the existence of this intelligent cause is a testable scientific hypothesis. Furthermore, ID theorists attempt to show that intelligent causation is the best explanation for certain phenomena such as irreducibly complex systems (e.g. bacterial flagella) and the complex specified information in DNA.

Those who hold the BioLogos view also believe in intelligent causation. The universe and all that is in it has been created and is being sustained by God:

…in [Christ] all things in heaven and earth were created, things visible and invisible…all things were created through him and by him. He himself is before all things, and in him all things hold together. (Col 1:16,17 NRSV).

BioLogos differs from the ID movement in that we have no discomfort with mainstream science. Natural selection as described by Charles Darwin is not contrary to theism. Similarly, we are content to let modern evolutionary biology inform us about the mechanisms of creation with the full realization that all that has happened occurs through God’s activity. We celebrate creation as fully God’s. We marvel at its beauty and are in awe that we have the privilege of experiencing it.

BioLogos celebrates the reality of miracles, including the miracles of Scripture, but also those we experience in today’s world through answered prayer and the work of the Holy Spirit in our own lives. However, the demonstration of such supernatural activity in the history of the natural world is, we think, unlikely to be scientifically testable.

See "Is there room in BioLogos to believe in miracles?"

To summarize, BioLogos differs from the ID movement in three respects:

1. We are skeptical about the ability of biological science to prove the existence of an Intelligent Designer (whom we take to be the God of the Bible), while ID advocates are confident.
2. We find unconvincing those attempts by ID theorists to scientifically confirm God’s activity in natural history, while ID theorists believe they have sufficiently demonstrated it.
3. We see no biblical reason to view natural processes (including natural selection) as having removed God from the process of creation. It is all God’s and it is all intelligently designed. Those in the ID movement for the most part reject some or all of the major conclusions of evolutionary theory.

Creationism

BioLogos affirms that the earth and the universe were created. Creationism, however, generally refers to the belief that life on earth is a result of a direct flurry of supernatural intervention in a manner that is concordant with a highly literal view of Genesis 1-3. There are two main varieties of Creationists, those who believe the earth is young and those who believe it is old.

Young Earth Creationists (YECs) hold that the earth is between 6,000 and 10,000 years old, a figure derived from the genealogies presented in the Bible. YECs believe the most faithful way to read Scripture is through the lens of a literal six-day creation as presented in the first chapter of Genesis, and they further believe that a literal worldwide flood as depicted in Genesis 6-9 is responsible for geological features of the earth and the fossil record. YECs also reject the common ancestry of all species, believing that life was created as it presently appears by supernatural action. They view “macro-evolution” (as distinct from within-kind or within-species “micro-evolution”) as incompatible with Scripture and some even argue that it is a direct threat to Christianity.

BioLogos disagrees with the YEC viewpoint. This view rejects the discoveries of almost every modern scientific discipline to arrive at its conclusions and overlooks the revelation of God’s work in creation as uncovered by science. We also maintain that the YEC viewpoint stems from a particular interpretation of Genesis that ignores the rich cultural and theological context in which it was written.

See more on Scripture Interpretation

Old Earth Creationists (OECs) accept that the earth and universe are billions of years old, but maintain that these findings are in concordance with a literal reading of the first chapters of Genesis (often by interpreting the days of creation as long periods of time, or by understanding large gaps between the days of creation). OECs hold that modern science tightly corresponds with biblical accounts and assume that God included modern scientific ideas in the Bible, sometimes through secret language that would have been lost on the original audiences. OECs do not accept macro-evolution and the common ancestry of all life forms.

BioLogos disagrees with the OEC viewpoint. While accepting the scientific consensus for an old earth, this view rejects the findings of modern genetics, paleontology, developmental biology, evolutionary biology and many other biological sub-disciplines that make little sense apart from macro-evolution and common ancestry. Furthermore, we believe that God chose to reveal himself within the worldview, culture, and language of the biblical authors.

Where Christians Agree

Despite these differences, all Christians agree that the God of the Bible is the creator of the heavens and the earth. We agree on the authority of the Bible, even though we disagree on the best interpretation of particular passages. We agree that God is continually active in his sovereign governance of the universe, even though we disagree on how much God acts through natural law versus miracles. We are unified in our rejection of evolutionism, even though we use different strategies to counteract it (some reject the science of evolution, while BioLogos rejects the atheistic spin put on the science). We agree on the fundamentals of our faith: that all people have sinned and that salvation comes only through the death and resurrection of Jesus Christ. We agree that the God of our salvation is the same God we see in the wonders of his creation. Whether we ponder the intricacy of DNA, the beauty of a dolphin, or the vastness of the Milky Way, we can lift our hearts together in praise to the divine Artist who made it all.