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

See “Can science and scripture be reconciled?”

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

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.

Considering evolution helps us understand the Creator God

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

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

Considering evolution helps the Church confront atheist worldviews

Considering evolution provides an opportunity to challenge atheistic arguments, rather than supporting them. Evolution is not rightly a philosophy or worldview: it is a scientific model that describes the patterns and rules we see in God’s creation of life—much as gravity describes the interaction he has ordained or planets and stars, or as quantum mechanics describes the relationships between elementary particles of matter. By reasserting that evolution is a description of God’s processes and not a worldview in and of itself, Christians can help show atheism to be secular philosophy and not part of science.

Ian Hutchinson, MIT professor of nuclear engineering, is one believing scientist responding to atheist arguments (video and blog)

Similarly, we should reject claims that evolution has effectively disproved the existence of God, debunked Christianity, and shown that faith is based on nothing more than superstition, clearly and forcefully refuting such claims in public. But to be effective in that task, our response should not be to attack what science shows so compellingly about the created order, but again, to expose these atheist arguments as philosophy, rather than science. Scientific explanations of natural process do not eliminate God or deny his sovereignty over creation, and science cannot prove or disprove the existence of God. But exploring creation with the tools of science can profoundly enhance and support belief in and worship of God, a case that Christian philosophers have been convincingly making in the public square.⁷

Considering evolution helps Christian students to remain strong in their faith

How should Christians respond to atheist philosophy in the guise of science? Just as Lois and Eunice raised Timothy in the faith (2 Tim 1:5, 3:14-15), so do all Christian parents, pastors, and teachers want to prepare young people to keep their faith strong as they enter university and adult careers. But while it’s wise to arm young believers against atheistic worldviews, teaching them to ignore the science can unwittingly set young people up for a crisis of faith.⁸ When Christian students encounter the powerful scientific evidence for evolution, many realize their parents and pastors may have been wrong about science and begin to question other beliefs they were taught. One recent survey shows that a key factor in the evangelical Church losing its credibility among young people is its hostility towards mainstream science and its assertion of young-earth and anti-evolutionary creation models that contradict virtually all of the evidence God is revealing through science.⁹

On the other hand, another recent study has shown that biology professors who follow Jesus and accept evolution offer a powerful counter-narrative to those who equate evolution with atheism and can help students find their way forward in faith and prepare them to carry their witness into the wider scientific culture. If parents and church leaders also emphasized the centrality of Jesus and the gospel and taught that Bible-believing Christians hold an array of views with respect to how God created life, young people would be better equipped to reject atheistic worldviews and inspired to explore God’s creation more deeply.

Considering evolution aids evangelism among scientists

Understanding evolution can aid evangelism to those who work in science and technology fields, whereas anti-evolution and anti-science attitudes in the church can hinder evangelism to scientists. While atheism among scientists is actually less common than the popular stereotype,¹⁰ a recent study indicated that over 80% of top scientists do not attend worship services regularly and likely do not know Jesus as their Savior, while another found that many top research scientists who had left the faith did so because the church wasn’t welcoming to them or their questions.¹¹ Because some Christians claim that evolution must be rejected in order to convert to Christianity or remain a faithful follower of Christ, the Church may become a stumbling block to faith rather that a place to nurture those who are seeking God. Indeed, this argument adds an unbiblical requirement for joining the Body of Christ, much as some in the early church wanted to add the requirement of circumcision for gentiles coming to Christ (Acts 15).

Meet some top scientists who are Christians, from the past and the present (blog)

On the contrary, the Church’s support of scientists both inside and outside the church advances the Kingdom. One of the most powerful responses to academic atheism occurs when believing scientists pray for and care for their non-Christian colleagues¹² (Matthew 5:43-48), and atheistic or agnostic scientists are more likely to listen to the good news from a fellow scientist they know and respect. The small percentage of scientists who are evangelical believers need the prayers and support of their brothers and sister in Christ to effectively share their faith with their co-workers. Furthermore, Churches—especially those near universities and high-tech industries—can strengthen their missions outreach and edify their congregations by actively inviting scientists, technicians, and engineers from their communities to church. Learning about the daily lives of scientists¹³ in this way not only shows hospitality and the love of Christ to an “unreached people,” it helps congregations cultivate their own sense of wonder and curiosity about the God’s creation.¹⁴

Considering evolution helps the church engage culture

Os Guinness explains why the church has nothing to fear when considering science. (blog)

Because today’s culture is saturated with science and technology—from the latest communication gadgets to new medical imaging methods to discoveries of fundamental particles and biotechnology—engaging culture means engaging science. Christians should be a compelling and relevant voice on science issues in the public square—especially in discerning appropriate use of new technologies. Many such innovations touch on our understanding of the processes and interrelation of life on earth described by evolutionary science. Especially in the field of bioethics, Christian voices are critical to rightly discerning questions about the development of stem cells, the use of DNA information, and care for the aged and disabled.

But to be compelling and relevant, Christians need to be well-informed. When Christians speak from ignorance about scientific research, we harm the reputation of the whole church and invite mockery. This was an issue even in the days of Saint Augustine (354-386 A.D.), who wrote, “It is a disgraceful and dangerous thing for an unbeliever to hear a Christian, presumably giving the meaning of Holy Scripture, talking nonsense . . . in a field [the unbeliever] himself knows well.” Today, evangelical Christians can show that we love God’s work in the created order, take up full participation in cutting-edge research, and advocate science as a tool to protect rather than prey upon the helpless (Proverbs 6:16-17).

Why should Christians consider evolutionary creation? Because we recognize that nature is God’s creation, declaring the glory, extravagance, and loving care of the Creator; because rightly understanding evolution helps us to refute atheist worldviews and support the faith of those called to explore creation through the sciences; and because it strengthens the voice of Church in the public square.

"The first demand any work of any art makes upon us is surrender. Look. Listen. Receive."
— C.S Lewis¹

The Basics

Applying a method of interpretation to scripture passages can be a daunting task.  C.S. Lewis advises us to, “Look. Listen. Receive.”² Reading and understanding the Bible is a process of discovery that goes beyond a hasty read-through. One must carefully study and seek to interpret the author’s intended meaning without projecting meaning onto the text. In order to read scripture in a meaningful and accurate way, it is logical to use what the Rev. Ernest Lucas calls the “standard methods of biblical interpretation that have been well established since the time of Augustine and the early church fathers.”³ Lucas, who has doctorates in both biochemistry and theology, explains that these standard methods involve asking the following five questions: What kind of language is being used? What kind of literature is it? What is the expected audience? What is the purpose of the text? What relevant extra-textual knowledge is there?⁴

What Kind of Language is Being Used?

When looking at any piece of literature, it is necessary to determine the kind of language being used.  In the context of biblical interpretation, the reader must discern whether a passage is written in a figurative, symbolic, scientific or straightforward manner. The reader must also keep in mind that we tend to develop patterns of interpretation based on the predominant type of text we read. For instance, if we commonly read texts that are written in a straightforward manner, we may have a bias toward interpreting Bible passages in this way as well. When reading scripture, understanding the language of a passage may not always be intuitive and at times may require additional research of scholarly works.

For example, consider the following statement of Jesus:

“Again I say to you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God.” ⁵

Here, Jesus characteristically uses parabolic language, which is likely hyperbolic, or intentional exaggeration. Though this metaphor could be taken to mean that it is impossible for a rich man to enter heaven, Jesus shortly thereafter states:

“With man this is impossible, but with God all things are possible.” ⁶

Thus, it seems more likely that Jesus’s first statement is meant to be taken as hyperbolic, not literal.

However, the surrounding verses are not always so helpful in revealing the type language that is being used. Even in the case above, it is often still argued that the camel and the eye of the needle refer literally to a gate in Jerusalem called the Eye of the Needle. However biblical scholars have also shown that there is no historical evidence to support this claim.⁷ Others have suggested that the verse was not so extreme and that there was a confusion in translation between the words for camel and rope. However, a close look at early manuscripts finds the correct word for camel, not rope. Only the more recent translations read rope, the original text still seems to have been meant for a hyperbolic understanding.⁸

As this example shows, seeking scholarly insight can bring about a fuller appreciation of a passage by understanding the type of language with which it was written. Simple cues of language and research of the biblical scholars’ understanding can reveal the proper interpretation of the text.

What Kind of Literature is it?

Literary genres are another important factor in scriptural interpretation.  The passage will inevitably provide clues as to the type of literature being read. Much like discerning the type of language, we must ask whether the content of the text as a whole was written to be figurative, historic, scientific or theological. Is this a song, poetry, letter, or first person narrative? The literary genres in the Bible can be described as historical narrative (e.g., Kings, Acts), dramatic epic (e.g., Job), law (e.g., Deuteronomy), poetry (e.g., Psalms), wise sayings (e.g., Proverbs), gospel accounts (e.g., Luke), and apocalyptic writings (e.g., Daniel, Revelation).⁹ Each genre has specific principles for interpretation, making it essential to acknowledge the form of literature.  It may be helpful to approach the Bible as the Rev.John Polkinghorne suggests, viewing it as a library with many different types of writings by many different authors rather than a single book.¹⁰

Though the Bible is a compilation of writings, it still maintains a single, overarching story of authority and divine inspiration.

What is the Expected Audience?

When reading scripture, one should also be aware of the intended audience. Cultural norms, symbolism and the audience’s familiarity with scripture may all contribute to the way in which scripture has been written and understood. For example, Lucas points out that the ages of the patriarchs in the Old Testament likely had greater symbolic significance to the ancient Hebrews than we currently understand.¹¹ The ages are all multiples of five with seven or fourteen added occasionally, suggesting a symbolic meaning.

An example of cultural significance in the New Testament is found in the story of the prodigal son as described in Luke 15. A straightforward reading of the parable — disregarding the context — teaches us about the love and forgiveness of a father toward his son, and consequently about God’s love toward his children. However, when the story is considered in its cultural framework, the reading is much more profound. According to Kenneth Bailey, the Jewish son not only acted disgracefully by asking for his inheritance, but he further debased himself by squandering it.  The son’s behavior warranted a Kezazah, or cutting off ceremony, upon his return.¹² This ceremony would have included rejection by the village and an angry confrontation by his father.  Furthermore the son would have had to beg for permission to train for a job in the next village. Instead of this harsh and inhospitable reception, a loving and merciful homecoming awaited the son. As soon as the father saw his son returning, he raced to see him. This is also a significant detail since men of the father’s age and distinction in the Middle Eastern culture always walked in a slow, dignified manner. By running, the father took on the shame and humiliation due his prodigal son. He then kissed his son, gave him his best robe and called to have the fatted calf slaughtered for a feast. When Jesus originally told this story to a Middle Eastern audience, it is likely that they would have understood the father’s love in a more nuanced and deep way than modern-day readers would derive from a quick read-through. As this example shows, filtering a scripture passage through an awareness of the original audience and its culture can greatly expand one’s understanding of the passage.

What is the Purpose of the Text?

By examining the literary genre, the kind of language used and the expected audience, one gains clues to the purpose of the text. Is the text written to teach a new lesson or an old lesson in a new light? Does it state the genealogy of a family? Does it describe the love between a man and a woman through poetry? Does it aim to shake up the complacency of an audience or attempt to set commonly held misperceptions straight? While a text can have more than one purpose, understanding the language, genre and audience expectations can help readers determine how best to interpret it.

Most contemporary biblical scholars understand the opening chapters of Genesis as containing a polemic element that contrasts Israel’s God with the polytheistic creation and flood stories of the ancient Mesopotamian world in which Hebrews lived. By understanding something of this context, one can begin to see why these portions of Genesis take the shape they do. For example, it is probably not accidental that the term "lights" was chosen to describe the sun and the moon as opposed to the Semitic words for sun and moon, which were also the names of pagan gods (Genesis 1:16-18). The text was written in a way that would show stark contrast to the established belief systems that surrounded the Hebrews.

This was not the only reason Genesis was written, as it teaches much about God, creation, worship and other elements of faith and life. However, understanding this polemic purpose enriches the proper interpretation of Genesis, and will help prevent misjudging the genre of these passages.  Knowing the reasons why Genesis was written can help prevent the expectation that this ancient text can address modern questions of science.   

What Relevant Extrabiblical Knowledge is There?

The polemic purpose of Genesis touches on another very important issue, namely the importance of extrabiblical knowledge for helping us discern what we are to expect of Genesis. For example, awareness that Paul was writing from jail in some of his New Testament letters helps put them in a proper context. Lucas quotes professor Donald MacKay regarding the general use of extrabiblical knowledge in understanding the Bible:

"Obviously a surface meaning of many passages could be tested, for example, against archaeological discoveries, and the meaning of others can be enriched by scientific and historical knowledge. But I want to suggest that the primary function of scientific enquiry in such fields is neither to verify nor to add to the inspired picture, but to help us in eliminating improper ways of reading it. To pursue the metaphor, I think the scientific data God gives us can sometimes serve as his way of warning us when we are standing too close to the picture, or at the wrong angle, or with the wrong expectations, to be able to see the inspired pattern he means it to convey to us." ¹³

Extrabiblical knowledge can enhance one’s understanding of a text and help to interpret texts in light of relevant discoveries. This does not mean that it is always necessary or sensible to attempt to scientifically prove the accuracy of particular scripture passages. Nor does it mean that one cannot understand the Bible apart from being familiar with extrabiblical knowledge.  These types of discoveries can enhance our understanding; they are not the crux of our faith.

An Example: The Two Creation Stories in Genesis

The language of the Genesis creation story has been interpreted in various ways over the centuries. The contemporary literalist reading of Genesis 1 and 2 is quite different than the interpretation of early church writers including Origen of Alexandria, St. Augustine of Hippo and St. Thomas Aquinas. Christian theologians have been open to the idea of an allegorical interpretation of Genesis 1 and 2 since long before evolutionary theory existed.

See "How was the Genesis creation story interpreted before Darwin?"


 

The two different creation accounts in Genesis 1 and 2 set the precedent for readers to be openminded to truths that run deeper than historical accounts and to be wary of interpreting every word in a scientifically literal way. In Genesis 1, God creates the plants, marine animals, birds, land animals and then man and woman together (Genesis 1:1-2:3). In Genesis 2, however, God creates man first and then plants, land animals and birds and finally woman from Adam’s rib (Genesis 2:4-2:25). Clearly, the order of the creation differs in these two accounts.

Discrepancies like this suggest that these passages are not to be interpreted historically or scientifically, but rather through a figurative, allegorical, and/or theological lens.  Also, the fact that these two creation stories each clearly have numerous concepts in common with the extrabiblical texts of the ancient Near Eastern world, indicates that a simple historical and literal reading will miss how these stories functioned in the ancient world.

It is by appreciating Genesis 1 and 2 from an ancient perspective that one can see more fully the rich theology these texts communicate.  Studying the context of Genesis 1 and 2 truly helps us understand the foundational theology of Genesis rather than detract us.  These passages lay the foundation of biblical understanding which tells us who God is, what the world is and what it means to be human. Through these passages we know that God is outside of the world and has total control; the universe was not created through a cosmic battle as other creation myths of the day claim. God is not an abstract concept but a personal being; his spirit hovers over the waters. He is also the consummate artist that brings beauty from ugliness and order from disorder. 

The literature on the book of Genesis is endless, and this example only scratches the surface in the exploration of this subject. See the Further Reading sources for a more indepth study of this topic.

See "At what point in the evolutionary process did humans attain 'The Image of God'?"
 

Viewing the Bible as Divinely Inspired

Finally, because the Old and New Testament scriptures are considered by many people to be divinely inspired, biblical interpretation falls short without an understanding of this divine inspiration. The Bible is not simply a work of literature, but for faithful readers it is a means by which one can learn more about God and communicate with God in a personal way. Many believe it is important to pray before reading passages of the Bible, in order to prepare oneself to receive the words with the proper state of mind and spirit. It is also important, even while listening closely to advances in knowledge in our own time, to consider the generally accepted interpretations of Christians in the past.