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.  

​For a limited time, receive a free copy of Origins when you donate $50 or more to help BioLogos.

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.

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

ECF History

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

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

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

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

The Grantees

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Conversations about science and faith can be like that. People hold clearly discordant points of view, and it would be dishonest to ignore the conflict. Yet some voices emphasize the dissonance without any note of harmony to put it in context. Too often, science and faith becomes a hostile battle of worldviews, sounding angry, dissonant chords even among fellow Christians. But civil, gracious dialogue is possible. On the BioLogos Forum, we invite authors from a range of positions, including some that don't agree with all our beliefs, but we strive to set these dialogues in a context of respect and civility. When authors are fellow Christians, we don’t shy away from disagreements, but remember the broader context of our unity as fellow believers, the harmony that binds us together.

My own story is more harmonious than dissonant. My interest in music was paralleled by my interest in math and science and my involvement in church. My family and teachers encouraged my interests in science, and I remember how fun it was to play math games with my dad and brother. And every week we were in church: twice on Sunday, plus Wednesday night club, youth group activities, and Bible quizzing. While my church accepted the young earth position, they didn’t emphasize it, and I was never told that a particular science view was essential to being a Christian. When I encountered the evidence for the age of the universe and the evolution of life, I also found Christian authors who showed me how this scientific evidence could fit with Christian beliefs.

But others have experienced more dissonance. Nearly four years ago, Dr. Francis Collins launched this website with the story of a young university student in the midst of a profound personal crisis, what Dr. Collins called “a wrenching crisis of worldviews shaking her deepest foundations.” Without a context of harmony, too many people – young and old – feel they have to choose between two incompatible positions, either Christian faith or the findings of science. BioLogos exists to show another way. We hold fast to the authority of the Bible and the core beliefs of Christianity, and at the same time, accept the rigorous conclusions of mainstream science.

It is with these chords of dissonance and resolution in mind that I come to this opportunity to lead BioLogos. I have long sensed God’s calling to serve the church as part of this dialogue. Some of you know of me from a book I wrote in 2007 with my husband Loren, called Origins. I’ve been speaking and writing on science and faith for many years, but I did this around the edges of my primary career of teaching and research in astronomy. While I thoroughly enjoy teaching students and doing research, over the last year I have recognized God’s hand in leading me to shift my fulltime work to the science and faith dialogue. Now I’m looking forward to using and developing my gifts in service of BioLogos.

Joining me as a new member of the leadership team is Dr. Jeff Schloss, who will serve as our Senior Scholar. Many of you are already familiar with his work, and know he brings not only a strong track record of scholarship in evolution and philosophy, but tremendous skill in communicating to lay audiences. Jeff and I share a deep commitment to the unity of the body of Christ and a desire to remove barriers for people to come to Christ. I am delighted to have him on board.

Jeff and I inherit a strong and vibrant organization from our outgoing President, Dr. Darrel Falk. Darrel brought his deep love and concern for the church, along with his considerable creativity and hard work, to this effort. We plan to continue and build on the excellent programs he established.

One of the pleasures of my first few weeks on the job has been getting to know the BioLogos staff. Kathryn, Lisa, Stephen, Mike, Laura J, and LeAnne each bring key skills to the organization, as well as energy and a passion for the mission of BioLogos. The team keeps BioLogos functioning behind the scenes, from finances to computer programming to event planning. Two team members, Mark Sprinkle and Tom Burnett, have decided to move on to other opportunities after a year of dedicated service to BioLogos. As web editors, Mark and Tom revamped the blog, making it a forum for rich scholarly dialogue and vibrant testimonies, and drawing in new authors to write on a great mix of topics. They also organized the archived material, so that the best of BioLogos is readily accessible. We wish them well in their new endeavors. Joining the BioLogos team is Emily Ruppel as Interim Web Editor. You may know Emily from her work to develop and edit the e-zine God & Nature for the American Scientific Affiliation; she will join us part time at BioLogos while she continues to work with ASA.

We believe God has great things in store for BioLogos. We will continue to focus on connecting with scholars, pastors, teachers, and lay people, but in the months ahead, we will also be sharpening our vision and engaging afresh in strategic planning. We’ll be considering new audiences, new programs, and new priorities. I invite your comments below on directions you’d like to see BioLogos take.

In just a few years, this organization has impacted the lives of thousands of Christians and brought an important voice to discussions taking place within the church. Thanks to the strong support from The John Templeton Foundation and many other generous donors, the vision of Francis Collins is thriving. BioLogos is on the cusp of enormous opportunities and huge potential. While transitions are times of risk and vulnerability, they are also times of great opportunity. My prayer is that God will give us wisdom and guidance to be good stewards of this opportunity. May God continue to use BioLogos to bring harmony to a conversation that has emphasized dissonance for far too long.

As a Board, our transition process has focused on selecting leaders who embrace Christ as Savior and science as the pursuit of understanding God’s work in His creation. Both Haarsma and Schloss have demonstrated their commitment to these two fundamental principals in their scholarship as well as in their lives.

President Deborah Haarsma, Ph.D.

Dr. Deborah Haarsma is Professor of Physics & Astronomy at Calvin College in Grand Rapids, Michigan. In recent years she has become well known to the BioLogos community as a regular contributor and consultant to our blog and Questions section, as well as an active member of the Board of Advisors. Dr. Haarsma’s deep commitment to her faith and enthusiasm for science have made her a popular public speaker in churches as well as private Christian schools and universities.

A graduate of Bethel University in St. Paul, Minnesota, Dr. Haarsma earned her Ph.D. in astrophysics from the Massachusetts Institute of Technology. An experienced research scientist, her work on galaxy clusters and gravitational lenses has been published in The Astrophysical Journal and The Astronomical Journal.

Dr. Haarsma grew up in a Christian home and an evangelical church. Since her college days, she has felt God’s call to be an ambassador: to share Christ’s love in the academic world of science, and to share the wonders of God’s creation with the church. Her first book, Origins: Christian Perspectives on Creation, Evolution, and Intelligent Design, was coauthored with husband, Dr. Loren Haarsma, a biophysicist. Origins respectfully explores the range of views held by Christians on creation, evolution, and human origins and is used in many Christian schools and colleges to navigate these complex issues. Haarsma’s latest book, Delight in Creation: Scientists Share Their Work with the Church, co-edited with Rev. Scott Hoezee, invites Christians to explore the discoveries of science through essays by Christian biologists, astronomers, mathematicians, and other scientists.

A gifted musician, Dr. Haarsma is active in her local church, playing piano for the choir and worship services. In a recent article, Dr. Haarsma shared how her own worship of God as creator has been intensified by her scholarship in science, saying “I have learned to praise God for the glory of the systems he has put in place. Rather than picturing God making each mountain individually, I praise him for carefully designing a whole system of continental plates that slowly but powerfully raised up the snowy heights of the Himalayas. Rather than picturing God creating each individual flower, I praise him for designing the system of evolution to create an extravagant variety of flowers of all shapes, colors, and scents. A scientific explanation does not replace God; rather, it is our best human description of the natural mechanisms God uses. This understanding can actually increase our awe and worship, giving us a glimpse into how God works.”

Dr. Haarsma is grateful for this opportunity to lead BioLogos in its work to draw pastors, teachers, scholars, and students into the expanding conversation about evolution and its compatibility with biblical faith.

Deb Haarsma is not only a scientist but an active participant in the church and a devoted follower of Christ. I could not be more excited about her leadership from my perspective as a pastor. She deeply cares for the faith community that she is trying to equip with the knowledge of God's creation, so that we will all be able to glorify Him more completely.

Joel Hunter
Senior Pastor
Northland Distributed Churches
Florida

Senior Scholar Jeffrey Schloss Ph.D.

Dr. Jeffrey Schloss is Distinguished Professor and T.B. Walker Chair of Biology at Westmont College in Santa Barbara, California where he directs the Center for Faith, Ethics and Life Sciences. He is well known to the BioLogos community through his writings on evolution and faith for our blog, as well as his informative presentations at numerous BioLogos events.

Dr. Schloss is well respected in the academic community for his extensive work on evolutionary theory, ethics, and the Christian faith. He is a frequently invited speaker at scholarly conferences, has co-edited several academic volumes, and publishes in venues such as Religion, Brain & Behavior, Behavioral & Brain Sciences, and Journal of Theology & Science. His many awards and honors include Oxford University’s Plumer Fellowship, the Crosson Fellowship in Philosophy of Religion at Notre Dame, and the Witherspoon Fellowship in Theology and Natural Sciences at Princeton’s Center of Theological Inquiry.

After a life-changing encounter with the gospel as a college drop-out, Schloss returned to school and graduated from Wheaton College. He went on to do post-baccalaureate fieldwork at the University of Virginia and the University of Michigan biological stations, completing his Ph.D. in Ecology & Evolutionary Biology at Washington University in St. Louis, Missouri.

Since meeting Christ, Dr. Schloss’s life passion has been seeking to understand – and engaging others in their quest to understand – life through the revelation of scripture, the counsel of the Spirit, and the wisdom of science. Dr. Schloss has worked with Young Life and local high school ministries for many years. He speaks widely on Christian college campuses and at secular universities at Veritas, Intervarsity, and CRU (Campus Crusade) events. And he is grateful for the opportunity to teach and preach at his own and other churches. A mainstay of his life in Christ is a small group of long term friends in the faith, who hold him accountable and with whom he prayerfully considered the call to work with BioLogos.

Dr. Schloss is excited by the opportunity to build bridges of dialogue on the relationship between science and faith, in light of the invitation to “worship the Father in Spirit and in Truth.”

Dr. Schloss will hold a joint appointment with BioLogos and Westmont College.

The future of a great organization depends on the quality of its leaders, and the quality of its leaders is shaped by the courage to form a succession of leaders. BioLogos began with splendid leaders and it is time now to move to the next generation of leaders. I could not support more the appointment of Deborah Haarsma and Jeff Schloss, both able scientists, intelligent teachers, and exceptional communicators of the importance of science for the faith of ordinary Christians.”

Scot McKnight
Author of Jesus Creed
Professor of New Testament
Northern Seminary

The Evolution of BioLogos

It’s been a little more than four years since this project was launched by Dr. Francis Collins and a group of energetic graduate students. At the time, Dr. Collins’ book, The Language of God had resulted in a deluge of emails and letters from Christian students across the globe, inspired by Dr. Collins’ ability to combine his award-winning science with his deeply-experienced Christian faith. Those thought provoking questions combined with Dr. Collins’ desire to offer meaningful answers, provided the inspiration for our website.

Since that time, BioLogos has experienced tremendous growth in the numbers of fully committed followers of Christ who resonate with our efforts and have joined the conversation. Our website now includes over 1200 blog entries and receives nearly 2 thousand “hits” a day. Nearly a million people have visited our website since it’s launch and many of them have returned, for a total of over 2 million visits.

Our annual pastors conference continues to attract some of the most noted authors and leaders of our time. Our summer workshop for Christian teachers is considered a professional high point in the lives of many participants, and we recently awarded 37 grants to scholars and church leaders to advance the dialogue between evolution and Christian faith. We are humbled and grateful as we’ve seen God’s hand at work in all of these blessings.

Throughout this growth, we remain committed to exploring and celebrating the compatibility of evolutionary creation and biblical faith. As always, we are guided by the knowledge that all things are held together in Christ our Savior.

Many have called the 21st century the 'Century of Biology'. A key challenge for the Church in this century is not merely to integrate, but to celebrate, the intricacies and beauty of nature as part of robust Christian faith. The work of the BioLogos Foundation is and will continue to be crucially important in helping the Church to meet this challenge. The addition of Deb Haarsma and Jeff Schloss to an already impressive team is an exciting next step in BioLogos' continuing mission."

Jeff Hardin Ph.D.
Professor and Chair, Department of Zoology
Director, Biology Core Curriculum
University of Wisconsin

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.

Part of the BioLogos mission, then, is to show how all things hold together in Christ—to show how a Christian worldview integrates the knowledge we have of God through the Scriptures with the knowledge we have of God through the other areas in which he reveals himself as Creator and Redeemer. Our website contains a wealth of Christian scholarship in a wide range of fields—from biology, to cosmology, to mathematics, to Biblical studies, to history, to theology—all demonstrating that the best contemporary science is compatible with Biblical Christian faith. But today we introduce a new tool—the BioLogos Navigator—to make these posts more accessible, and to show how they inter-relate (see sidebar on the right).

Modeled on the astrolabes that early astronomers and sailors used to orient themselves under the heavens, our Navigator makes the cross of Christ the starting point by which we understand the cosmos. Each of the four arms of the cross represents one of the domains of knowledge and experience through which God reveals himself to the world: Scripture, the Church, Nature and Culture. These domains are not in opposition to each other, but are complementary and inter-related areas through which we can recognize God at work in the world. Linking these four domains is a network of specific topics relevant to the science and faith conversation. Their arrangement suggests how each relates to the four domains but also to teach other. Clicking on an individual topic tag highlights not only that topic, but other topics that are linked to it—sometimes in unexpected ways.

Clicking a topic tag a second time takes you to the Topic Landing page: a curated selection of the best resources on that subject from the BioLogos archives. (The image above shows the Christianity & Science—Then and Now Landing page, complete with Navigator and highlighted tags.) At the bottom of each page is a link to our Resource Finder, where you can investigate additional materials on that topic, as well. By exploring the relationships between the topics on the Navigator itself, and by delving deep into each topic via the resources presented on the landing pages, readers can focus on specific aspects of the harmony between science and Christian faith while also getting the wide view of God’s providential work in all things in the heavens and on the earth.

In the coming days and weeks, the BioLogos Navigator will be more fully integrated into the rest of the site, accessible directly from the Forum homepage and from the Resources dropdown list at the top of every page. We’ll also be including features that help place each blog post on the “knowledge map” defined by the domains and topic tags. Finally, the Topic Pages will also be periodically updated with the latest and best new materials in each topic. In the meantime, you can access the Navigator by clicking anywhere on the small image in the sidebar, above, and find a link to this post at the upper right corner of our homepage. So take some time to explore our site with this new tool, which we think will to help orient our readers in the science and faith conversation, while always pointing to Jesus, the Christ, through whom all things were made.

According to Merriam Webster, the term “intelligent design” has been used since at least 1847, in reference to “the theory that matter, the various forms of life, and the world were created by a designing intelligence.” That’s a decent definition, also consistent with those offered by today’s proponents of intelligent design (ID). For example, the leading ID think tank, The Discovery Institute (Seattle), has this:

Intelligent design refers to a scientific research program as well as a community of scientists, philosophers and other scholars who seek evidence of design in nature. The theory of intelligent design holds 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.

And in the opening sentence of a book he edited with philosopher Michael Ruse, ID theorist William Dembski said, “Intelligent Design is the hypothesis that in order to explain life it is necessary to suppose the action of an unevolved intelligence.” (Debating Design, p. 3)

On the other hand, while a recent contest on a prominent intelligent design (ID) website uncovered several other early uses of the term, it is important to note that it does not always mean exactly the same thing in each reference. The term itself has an interesting history, and while ID authors obviously did not invent the term “intelligent design,” they have given it specific content in recent years. Indeed, they have even removed content in some cases: a point I will return to later is that, though it seems the only viable candidate for such an “unevolved intelligence” is God, ID proponents sometimes seem to do cartwheels to avoid saying as much. When a term has such a complicated past, there simply is no substitute for looking at specific references in their own contexts as we move to seeing how ID plays out today as one of the 5 ways of relating science and the Bible.

Interestingly, many Protestant “modernist” scientists and theologians from William Jennings Bryan’s day (see my previous column) unhesitatingly endorsed the idea that a designing intelligence lay behind nature. At least one such person, Nobel prize-winning physicist Arthur Holly Compton, even used the very term “intelligent design” in an address he gave at a Unitarian church in 1940: “The chance of a world such as ours occurring without intelligent design becomes more and more remote as we learn of its wonders.” (Quoting his pamphlet from 1940, The Idea of God as Affected by Modern Knowledge, p. 13. For more about this aspect of Compton’s views, click here.) However, Compton regarded design as a philosophical and theological inference from science, not an explanation within science to be invoked when other explanations fail. He also accepted the common ancestry of humans and other organisms. This is a significant difference from the ID movement today, which offers ID as a scientific alternative to Darwinian evolution and (at least in many cases) seeks to undermine public confidence in common ancestry (even though ID per se is not actually opposed to it).

If any ID proponents are sympathetic to the type of religious modernism that Compton and his friends embraced, I cannot tell you who they are. In a curious, ironic twist, ID is often used by conservative Christian apologists partly to defend a cluster of traditional theological and hermeneutical positions that none of the modernists would have defended. A further irony: the intellectual descendants of the modernists—those scientists and theologians who occupy the left wing of the modern “dialogue” of science and religion—exhibit a studied avoidance of the term “design,” disconnecting them on that score from the modernists of the 1920s.

Many other contemporary writers, including some evangelical TEs, are also reluctant to use the word “design,” precisely because in their view it has been co-opted by ID proponents and they do not want readers to misunderstand their position(s). They may agree with ID proponents that certain features of the universe reflect divine design, but because they do not see design as a scientific explanation they employ other language. (Likewise, the YECs have co-opted the word “creationism” to mean just one specific understanding of God’s creative activity, leading most advocates of other views either to provide their own definitions of the word or else to avoid using it altogether. Politics dogs this conversation at every turn.)

Core Tenets or Assumptions of Intelligent Design

With that bit of historical context for the term “Intelligent Design,” let’s now look at the first of the Core Tenets of this perspective in its current state, and as it is most often used by those associated with the Intelligent Design movement.

(1) The Bible is NOT to be mentioned (at least for now); ditto for “God” and “theology” as far as possible.

This is a deliberate strategy, adopted for political reasons to keep arguments at the level of philosophy and science. Here, “political” refers to the American political system, with its constitutional disestablishment of religion, not to partisan politics. Since the 1980s, federal courts have consistently ruled that “creationism” (which was specifically of the YEC variety in the relevant cases) is sectarian religion, not science, and therefore it cannot be taught in public school science classes. Anxious to avoid a similar fate, proponents of ID always want to ensure that they are not perceived as advocates of “creationism.” The less they mention God and the Bible, the reasoning goes, the less likely they are to fall afoul of those decisions.

The First Amendment to the U.S. Constitution, pertaining to the freedom of religion and the freedom of the press.
Source: http://www.rochester.edu/college/psc/images/Courses/Spring2008/FirstAmendment.png

Phillip Johnson, the former law professor who effectively began the ID movement some twenty years ago, has put it bluntly: “To put things on a more rational basis, the first thing that has to be done is to get the Bible out of the discussion.” He quickly adds, “This is not to say that the biblical issues are unimportant; the point is rather that the time to address them will be after we have separated materialist prejudice from scientific fact.” (“The Wedge: Breaking the Modernist Monopoly on Science,” Touchstone: A Journal of Mere Christianity, July/August 1999, p. 22.)

If God and the Bible are really to be left out for the time being, then why am I discussing ID in a series on “Science and the Bible”? It’s a fair question. I simply don’t see any way meaningfully to avoid talking about ID apart from the culture wars in which it is embedded (I’ll say more about this in a subsequent column), and the Bible is never far from the surface when the battle being fought involves origins. Conservative Christians sense that ID really is about God—Dembski’s “unevolved intelligence”. As Dembski himself has said, “no intelligent agent who is strictly physical could have presided over the origin of the universe or the origin of life”, and there aren’t a lot of candidates for that job. Many Christians also identify strongly with the ways in which ID seeks to confront the secular establishment, in an explicitly-stated effort to combat what Johnson calls “the modernist scientific and intellectual world, with its materialist assumptions.” (“The Wedge,” p. 23.) They see it as a way of getting traditional theistic perspectives and Christian values back into the academy, once “design” has become an acceptable academic talking point—and it isn’t very far from there to conversations about “science and the Bible.” If this were not so, then why would so much ID literature be published by Christian presses? Indeed, when I tell church audiences with a straight face that ID purports not to be about the Bible at all, I’m usually met with considerable skepticism.

When I’m back in about two weeks, we’ll look at further Core Tenets of ID—the ones that have even less to do with the Bible, explicitly, and more to do with the way we approach the study of the natural world.

Throughout my various conversations with fellow believers, the most-mentioned anxiety over accepting an evolutionary creationist paradigm is the fear of losing the Bible as one’s spiritual anchor and source of authority—the texts that give the global Christian community its doctrinal and philosophical distinctiveness. Growing up in the Baptist tradition and later becoming a member of the Southern Baptist Convention, the inerrancy of “God-breathed”¹ Scripture and its identity as the fount of all truth was paramount in defining my life as a Christian believer. Of course, while some would debate the veracity of such a doctrine as it pertains to this discussion, I believe that neither inerrancy nor authority is at issue when it comes to Genesis’ opening chapter. The real issue is hermeneutics—how we read the authoritative texts.

John Wesley (1703-1791), the eighteenth-century Anglican cleric and theologian who founded the Methodist movement in partnership with his brother Charles, held to a “literal” method of interpretation:

The general rule of interpreting Scripture is this: the literal sense of every text is to be taken, if it be not contrary to some other texts. But in that case, the obscure text is to be interpreted by those which speak more plainly.²

A modern adaptation of Wesley’s hermeneutic states, “If the literal sense makes good sense, seek no other sense lest you come up with nonsense.” But though this is a commonly-used interpretative method in evangelical Christian churches today, I have found that it unnecessarily lends itself to the fear of losing biblical authority. This tendency toward fear is especially acute when the individual doing the interpreting does not have at his or her fingertips the full scope of knowledge required to allow the biblical text to speak for itself—or rather, to allow God to speak through ancient genres with which the interpreter isn’t naturally familiar.

I readily admit that the “literal sense” of Genesis 1—as dictated by our own culture that focuses on material origins and unwittingly holds Genesis 1 hostage to the scientific method—does in fact rule out cosmological and biological evolution as God’s creative methods. But I would also ask the question of whether a “literary sense” of Genesis 1 allows for evolution. To read evolution into Scripture (eisegesis) or out of Scripture (exegesis) would be dishonest, especially considering that the author (or final redactor) of Genesis was not privy to modern scientific discoveries. I would also argue that a “literal” reading of Genesis 1, framed by our own modern paradigm, is unfaithful to the original intent of the author, and that we should take special care to read Genesis 1 “literarily” through the eyes of the ancient Hebrews, understanding what was (and wasn’t) important to them. Dr. Conrad Hyers writes:

This is the interpretive issue, and it cannot be settled by dogmatic assertions, threats about creeping secularism, or attempts to associate views with skepticism . . . . Nor can the issue be settled by marshaling scientific evidence for or against either evolution or six-day creation, since it would first need to be demonstrated that the Genesis accounts intended to offer scientific and historical statements. Otherwise the whole discussion is based on the wrong premises. As such it is scientific creationism itself which compromises the religious meaning of Genesis and is an accommodation to scientific language and method.³

Since Genesis was written in the Hebrew language and most of us can’t read Hebrew, we take for granted the necessity of translating from an ancient language into another in which we are fluent. Yet, we often forget that, because we are separated by at least 2,500 years from the culture that produced Genesis, we also need the culture “translated” for us as well.⁴

Returning to the text

Adopting Wesley’s hermeneutic strongly lends itself to ruling out both old-earth creationism and theistic evolution, but as a firm believer that “all truth is God’s truth,” I felt that I was missing something. Because I believed (and still do) that the six days of creation were six, successive, 24-hour periods (“there was evening and there was morning—the n^th day”), I struggled mightily to understand Genesis 1 in light of what I had been learning about the vast age of the cosmos as determined by the best scientific minds, both secular and Christian.⁵ If the age of the cosmos truly was as old as the scientific establishment has led us to believe, I thought that digging deeper into the culture of the ancient Near East could help me reconcile the two opposing forces of scientific observation and biblical testimony.

It was at this time that I discovered the works of John Walton, Professor of Old Testament at Wheaton College. His commentary on Genesis⁶ and his book on the conceptual world of the Hebrew Scriptures⁷ propelled me toward a realization that the focus of Genesis 1 was much less on the material origin of the cosmos and much more on the cosmos’ purpose as a functional and purposeful dwelling place for God—a cosmic temple, if you will. Furthermore, his reading actually accentuated mankind’s role as representative “image-bearers” of God, as wielders of his authority on Earth. I learned that the symbolism and literary structure of Genesis 1, including the 7-day structure of the creation week, had its roots in an ancient Near Eastern (ANE) cognitive environment that held the concepts of function and purpose to be more important than (but not entirely exclusive of) material origins, the latter of which currently guides our modern, scientific way of thinking. It even reconciled the seemingly contradictory accounts of a weeklong series of creative acts and a 14.6-billion-year-old universe.

With these interpretive tools in hand, I was able to successfully assuage my fear of losing biblical authority insofar as Genesis 1 was concerned, and my openness to evolutionary theory came quite naturally. If the preponderance of scientific evidence adequately explained the existence of all biological organisms, past and present, by evolutionary means, I could accept mainstream evolutionary theory⁸ while maintaining the theological authority of the Bible’s opening chapter. As long as I took pains to bridge the vast cultural gap when attempting to determine the theological message of the text—which God accommodated for the Hebrew culture and chose to express in a culturally bound literary form—I wouldn’t need to fear abandoning the Bible as a source of theological truth and spiritual authority. As long as I aimed to let the Bible to speak for itself, using the best biblical scholarship available to determine who wrote the various books of the Bible, to whom they were written, and when they were written, I could have confidence that the end result would be a more faithful pronouncement of what the Bible is actually telling us, millennia later, through ancient voices.

Of course, things are never that easy when it comes to biblical authority. The functional ontology and temple imagery of Genesis 1, as well as its parallels with other ANE creation myths and temple dedication texts, carry over into the next two chapters of Genesis, which feature the creation of Adam and Eve and the entrance of sin and death into the world of mankind. What was I to do with the historicity of Adam and Eve?

If the Hebrew Scriptures stood alone as a source of spiritual authority in my life as a Christian, it wouldn’t be much of an issue. I could accept a mythological Adam and Eve within the framework of an etiological account⁹ of human origins, but there is this second corpus of literature held sacred by Christians commonly known as the New Testament. As a Christian, I now had an issue with Paul and his clear treatment of Adam as a real person rooted in human history. If that wasn’t enough, I was also confronted by the salvific role of Jesus himself. How could an historical, literal Jesus solve the very real problem of sin that resulted from the rebellious act of a mythical, literary Adam? I’ll address those issues next time, when we look at the second fear many evangelical Christians have about considering evolutionary creation: the fear of losing our Savior.

Notes

1. The literal meaning of the Greek word θεόπνευστος (theopneustos).
2. John Wesley, The Letters of the Rev. John Wesley (London: Epworth Press, 1931), vol. III, 129.
3. Conrad Hyers, The Meaning of Creation: Genesis and Modern Science (Atlanta: John Knox Press, 1984), 26; emphasis in the original.
4. John H. Walton, interview. From the Dust: Conversations in Creation. Blu-Ray Disc. Directed by Ryan Petty. Mountain View, CA: Highway Media and The BioLogos Foundation, 2012.
5. For a secular treatment, see G. Brent Dalrymple, The Age of the Earth (Stanford: Stanford University Press, 1994); for evangelical Christian treatments, see Davis A. Young and Ralph F. Stearley, The Bible, Rocks and Time: Geological Evidence for the Age of the Earth (Grand Rapids: IVP Academic, 2008); Howard J. Van Till, The Fourth Day: What the Bible and the Heavens Are Telling Us about the Creation (Grand Rapids: William B. Eerdmans Publishing Company, 1986); Howard J. Van Till, ed., Portraits of Creation: Biblical and Scientific Perspectives on the World’s Formation (Grand Rapids: William B. Eerdmans Publishing Company, 1990).
6. John H. Walton, The NIV Application Commentary: Genesis (Grand Rapids: Zondervan, 2001).
7. John H. Walton, Ancient Near Eastern Thought and Old Testament: Introducing the Conceptual World of the Hebrew Bible (Grand Rapids: Baker Academic, 2006). See also John H. Walton, The Lost World of Genesis One: Ancient Cosmology and the Origins Debate (Downers Grove, IL: IVP Academic, 2009); John H. Walton, Genesis 1 as Ancient Cosmology (Winona Lake, IN: Eisenbrauns, 2011); Gordon J. Wenham, Word Biblical Commentary: Genesis 1-15 (Nashville: Thomas Nelson, 1987); Gordon J. Glover, Beyond the Firmament: Understanding Science and the Theology of Creation (Chesapeake, VA: Watertree Press, LLC, 2007).
8. See Daniel J. Fairbanks, Relics of Eden: The Powerful Evidence of Evolution in Human DNA (Amherst, NY: Prometheus Books, 2007) and Keith B. Miller, ed., Perspectives on an Evolving Creation (Grand Rapids: William B. Eerdmans Publishing Company, 2003).
9. “Etiology,” Wikipedia, accessed October 08, 2012, http://en.wikipedia.org/wiki/Etiology.

However, with so much content on the site, older posts—even the best ones—often became lost in the shuffle. So we asked ourselves two questions: How do we give our visitors access to our vast archive of resources, and how do we make sure they are finding the resources that address their most pressing questions?

The answer is our new Resource Finder.

The Resource Finder rests on a foundation of 41 topic tags, covering everything from Genesis to genetics to worship. By selecting any topic, users can find the posts addressing the issues that interest them. Looking for more detail? Users can also narrow their results by choosing an intended audience and format, or by adding more topics to the search.

Here’s an example: Say you’re looking for resources about creation and origins. Just click the “Creation & Origins” tag, and the matching results appear below almost instantly.

You can refine the results by adding a second tag to the search. Let’s add “Genesis”. The results will list all the entries that match both tags first, followed by posts that match either. You can change the list to include only results that match all selected tags by choosing “All” rather than “Any” at the top of the tag list.

Lastly, let’s pick a format and intended audience. How about videos for pastors?

And there you have it! From over 1,300 resources, we’ve found five specific videos, geared towards pastors, that address both Genesis and origins. Want to share the results? Just copy and paste the link from your browser! Even better, by click the orange RSS button in the top left corner of the page, you can create a custom feed for Google Reader (or any other RSS reader) that will let you know whenever a new resource matching those categories goes live on our website!

We’re excited to see what the BioLogos community thinks about the Resource Finder, and even more excited to see how it will impact the ongoing dialogue about science and Christian faith. So have a look and share your thoughts in the comment section below!

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.”

La visione di BioLogos asserisce che sia le Sacre Scritture, sia la scienza moderna rivelano la Verità, e che queste due verità non sono in contraddizione l’una con l’altra. Mentre da un lato ci sono differenti visioni all’interno della comunità di BioLogos su come riconciliare le verità della scienza con le verità delle Sacre Scritture per quanto riguarda alcuni argomenti specifici (ad esempio in relazione alla storicità della figura di Adamo¹), crediamo concordemente che la Bibbia sia la Parola di Dio, autorevole e divinamente inspirata. BioLogos accetta il moderno consenso scientifico sull’età della Terra e la teoria del progenitore comune, incluso il progenitore comune degli esseri umani.

Evoluzionismo

Mentre da un lato BioLogos accetta l’evoluzione, dall’altro rifiuta totalmente l’Evoluzionismo, ovvero la visione atea del mondo che così spesso accompagna l’accettazione dell’evoluzione biologica nei discorsi pubblici. Coloro che propongono l’Evoluzionismo credono che ogni aspetto della vita sarà un giorno spiegato tramite la teoria dell’evoluzione. In questo modo L’Evoluzionismo è un sottocaso dello scientismo, una più ampia visione secondo la quale l’unica reale verità è quella che può essere scoperta dalla scienza. Sono queste le posizioni tenute comunemente dai materialisti (anche chiamati naturalisti filosofici) che negano l’esistenza del sovrannaturale.

La visione di BioLogos celebra Dio come il Creatore. Qualche volta viene chiamata Evoluzione Teistica o Creazione Evolutiva. Il Teismo è il credere in un Dio a cui sta a cuore il creato e che interagisce con esso. Il Teismo è diverso dal deismo, che indica la convinzione dell’esistenza di un creatore distante e non direttamente coinvolto con l’universo, che spesso è poco più della somma totale delle leggi della fisica. L’Evoluzione Teistica, perciò, è la convinzione che l’evoluzione sia il mezzo con cui Dio ha creato la vita.

Poiché il termine evoluzione è talvolta associato all’ateismo, un termine che meglio descrive il credere in un Dio che ha scelto di creare il mondo per mezzo dell’evoluzione è BioLogos. BioLogos deriva dalle parole greche bios (vita) e logos (parola), riferendosi a Giovanni 1:1: “Nel principio c’era la Parola, e la Parola era presso Dio, e la Parola era Dio”.

Disegno Intelligente

Al contrario di alcune interpretazioni, il Disegno Intelligente (o ID, dall’inglese Intelligent Design) non fa nessuna specifica affermazione teologica. Al contrario, coloro che propongono l’ID argomentano che “determinate caratteristiche dell’universo e degli esseri viventi sono meglio spiegate da una causa intelligente, piuttosto che da un processo indiretto come la selezione naturale”², e che l’esistenza di questa causa intelligente è una ipotesi scientificamente testabile. Inoltre, i teorici del Disegno Intelligente tentano di dimostrare che una causa intelligente è la migliore spiegazione di certi fenomeni come i sistemi irriducibilmente complessi (ad esempio i “flagelli” batterici) le specifiche e complesse informazioni contenute nel DNA.

Anche coloro che supportano la visione di BioLogos credono in una causa intelligente. L’universo e tutto ciò che contiene è stato creato ed è sostenuto e governato da Dio:

…in [Cristo] tutte le cose del Cielo e della Terra sono state create, visibili e invisibili …tutte le cose sono state create tramite Lui e da Lui. Egli stesso è prima di tutte le cose e in Lui tutte le cose sono tenute insieme. (Col 1:16,17 NRSV).

BioLogos si differenzia dal movimento del Disegno Intelligente nel senso che noi non abbiamo problemi nel riconoscere la scienza moderna tradizionale. La selezione naturale come descritta da Charles Darwin non è contraria al teismo. Similmente, siamo più che soddisfatti di come la biologia evoluzionista ci informa riguardo al meccanismo di creazione, con la piena consapevolezza che tutto ciò che succede ed è successo capita ed è capitato attraverso l’azione di Dio. Celebriamo la creazione come completamente generata da Dio. Ci meravigliamo della sua bellezza e siamo grati di avere il privilegio di sperimentare la creazione stessa.

BioLogos celebra la realtà dei miracoli, inclusi i miracoli delle Sacre Scritture, ma anche quelli che sperimentiamo nel mondo dei giorni nostri attraverso le preghiere a cui Dio dà ascolto e attraverso l’azione dello Spirito Santo nelle nostre vite. D’altra parte, la dimostrazione di tali azioni sovrannaturali nella storia del mondo è, noi pensiamo, improbabile da provare scientificamente. Ricapitolando, BioLogos differisce dal movimento del Disegno Intelligente in tre aspetti:

1. Siamo scettici riguardo alla possibilità della scienza biologica di provare l’esistenza di un “Disegnatore” intelligente (che noi riteniamo essere il Dio della Bibbia), mentre i sostenitori dell’ID ne sono confidenti
2. Troviamo non convincenti quei tentativi dei teorici del Disegno Intelligente di dimostrare scientificamente le azioni sovrannaturali operate da Dio nella storia naturale, mentre i sostenitori dell’ID credono di averlo già sufficientemente dimostrato
3. Non troviamo nessun motivo biblico per vedere i processi naturali (inclusa la selezione naturale) come qualcosa che ha rimosso Dio dal processo della creazione. E’ tutta una Sua opera ed è tutta stata intelligentemente predefinita. Coloro che credono nel movimento ID per la maggior parte rigettano tutte o alcune delle più importanti conclusioni della teoria dell’evoluzione.

Creazionismo

BioLogos afferma che la Terra e l’universo sono stati creati.

Il Creazionismo, generalmente, si riferisce al credere che la vita sulla Terra è il risultato di un intervento sovrannaturale diretto, concordemente con una interpretazione altamente letterale della Genesi 1-3. Ci sono due correnti principali di Creazionisti, coloro che credono che la Terra sia giovane e coloro che credono che sia antica.

I Creazionisti della Terra Giovane (anche denominati YECs, dall’inglese Young Earth Creationists) ritengono che la Terra abbia dai 6.000 ai 10.000 anni, un quadro derivato dalle genealogie presenti nella Bibbia. Gli YECs credono che il modo più fedele di leggere le Sacre Scritture sia sotto la prospettiva di una creazione durata letteralmente 6 giorni, come descritta nel primo capitolo della Genesi, e inoltre credono letteralmente che una alluvione mondiale, come descritta nella Genesi 6-9, sia stata responsabile dell’aspetto geologico della Terra e della presenza di testimonianze fossili. I sostenitori del Creazionismo della Terra Giovane respingono inoltre l’esistenza di un progenitore comune di tutte le specie e credono che la vita sia stata creata, come essa appare ora, da una azione sovrannaturale. Considerano la “macro-evoluzione” (distinta dalla “micro-evoluzione” intraspecifica) come incompatibile con le Sacre Scritture e alcuni addirittura argomentano che si tratta di una minaccia diretta alla Cristianità.

BioLogos non è d’accordo con il punto di vista dei Creazionisti della Terra Giovane. Questa visione infatti rifiuta le scoperte di quasi tutte le discipline della scienza moderna per arrivare alle sue conclusioni e trascura la rivelazione del magnifico lavoro di creazione da parte di Dio, rivelazione che ci viene donata dalla scienza. Noi riteniamo inoltre che il punto di vista degli YECs nasce da una particolare interpretazione della Genesi, che non tiene conto del complesso contesto culturale e teologico nel quale è stata scritta.

I Creazionisti della Terra Vecchia (anche denominati OECs, dall’inglese Old Earth Creationists) accettano che la Terra e l’universo abbiano miliardi di anni di vita, ma ritengono che questa scoperta sia concorde con una interpretazione alla lettera del primo capitolo della Genesi (spesso interpretando i giorni di creazione come lunghi periodi di tempo oppure immaginando lunghi momenti di pausa tra un giorno della creazione e l’altro). Gli OECs ritengono che la scienza moderna corrisponda strettamente alla narrazione biblica e difendono l’idea che Dio abbia incluso le moderne idee scientifiche nella Bibbia, talvolta attraverso un linguaggio segreto che sarebbe andato perso a causa della audience delle origini. I sostenitori del Creazionismo della Terra Vecchia non accettano la macro-evoluzione ed un comune progenitore per tutte le forme viventi.

BioLogos è in disaccordo con il punto di vista dei Creazionisti della Terra Vecchia. Mentre tale visione da un lato accetta il consenso scientifico riguardo all’idea di una Terra molto antica, dall’altro rigetta i ritrovamenti della genetica moderna, della paleontologia, della biologia dello sviluppo, della biologia dell’evoluzione e di molte altre sotto-discipline biologiche che hanno poco senso se considerate in modo separato dalla macro-evoluzione e dalla teoria del progenitore comune. Inoltre noi crediamo che Dio ha scelto di rivelare se stesso nel contesto della visione del mondo, della cultura e del linguaggio degli autori della Bibbia.

In che cosa i Cristiani sono d’accordo

Nonostante queste differenze, tutti i Cristiani sono d’accordo che il Dio della Bibbia è il Creatore del cielo e della Terra. Siamo d’accordo nell’autorità della Bibbia, anche se siamo in disaccordo su quale sia la migliore interpretazione di alcuni passaggi particolari. Siamo d’accordo nel credere che Dio sia continuamente attivo nel suo sovrano governo dell’universo, anche se siamo in disaccordo su quanto Dio agisca attraverso le leggi naturali piuttosto che tramite miracoli. Siamo uniti nel rifiutare l’Evoluzionismo, anche se abbiamo diverse argomentazioni alla base di tale rifiuto (alcuni rigettano la scienza dell’evoluzione, mentre BioLogos rifiuta il velo di ateismo posto sulla scienza). Siamo concordi sui fondamenti della nostra fede: che tutte le persone hanno peccato e che la salvezza viene solo attraverso la morte e resurrezione di Gesù Cristo. Siamo d’accordo nel ritenere che il Dio della nostra salvezza sia lo stesso Dio che vediamo nelle meraviglie della sua creazione. Quando contempliamo la complessità insita nel DNA, la bellezza di un delfino o la vastità della Via Lattea, possiamo unire i nostri cuori in una accorata lode per il divino Artista che tutto ha creato.

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

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

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

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

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

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

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

Interpretive communities

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

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

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

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

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

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

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

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

New eyes, fresh air

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

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

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

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

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

Notes

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

“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.

What are the best ways to spark productive conversations about science and faith? Certainly there are books, articles, blogs (like this one), and podcasts. Or we can host major events with a prominent speaker or panel. These are all good things, to be sure. But there are particular advantages to using film. Unlike books, articles, blogs, or podcasts, videos engage with both sight and sound. A single DVD is much less expensive than a dozen copies of a book for a group to read through together. A film is portable, flexible, quick, and easy to use. Participants don't need to prepare between sessions, nor do they require internet access. And you don't need to find a big-name speaker or organize a large-scale event.

Test of Faith

Unlike years ago, there are now high-quality and stimulating science-faith documentaries that are well-suited for engaging groups and stimulating conversations. The Faraday Institute for Science and Religion, based in Cambridge, UK, has put together an award-winning documentary, Test of Faith: Does Science Threaten Belief in God? This 2009 film is divided into three distinct 30-minute sessions, which can be further divided if desired. A wide range of topics are considered, including the age and origin of the universe, the possibility of other universes, evolution, care for the environment, the brain, free will, and bioethics. The trailer can be seen above. This film is a good choice if you are not looking to focus primarily on issues around biological evolution. It is also particularly well-suited for groups that include both skeptics and Christians, as one could imagine it being shown on a public television station such as PBS or BBC. Faraday now has quite a range of supporting materials around the film, including bonus footage, a rich website, a leader’s guide, a study guide for participants, and a book with autobiographical contributions from scientist-believers, Test of Faith: Spiritual Journeys with Scientists. Contributors to the film and book include Francis Collins, Alister McGrath, Ard Louis, Jennifer Wiseman, Bill Newsome, John Polkinghorne, Alasdair Coles, Rosalind Picard, and John Bryant.

From the Dust

Just this year, BioLogos partnered with Highway Media to produce a new documentary, From the Dust: Conversations in Creation. This film is just over an hour long, and is divided into four sections of similar length: “Faith and Science,” “Divinely Inspired,” “The Conversation,” and “Truly Human.” Some early clips from the film (prior to the final round of editing) and additional footage can be found in the multimedia resources section of the BioLogos website, and the trailer is above. From the Dust has a firm focus on Genesis, creation, and evolution, probably the area of the most significant tension in our society today related to science and faith. Unlike Test of Faith, there is no narrative voice in From the Dust, and contrasting views are held in tension. It also focuses on theology more than science, so From the Dust may be a better choice than Test of Faith for some groups of Christians. While the Test of Faith film has a very modern and logical structure to it, From the Dust has more of a personal and emotional feel, and you feel that the people in the film are talking with you more than just talking to you. You see the cost that divisive positions on creation and evolution can have on Christians, even in the college classroom. While the film has a strong leaning towards evolutionary creationism and features N. T. Wright, John Walton, John Polkinghorne, Alister McGrath, Peter Enns, Jeff Schloss and Rick Colling, there are also significant contrasting voices from Answers in Genesis and Canopy Ministries. In my opinion, From the Dust is a good choice for many churches, small group Bible studies, or Christian student groups (e.g., InterVarsity, Navigators) to use. There are fewer supporting materials around From the Dust, due both to its new release and also its more inductive approach than that of the Faraday project. In addition to bonus footage, there is a website, a list of sample discussion questions, and a group study guide that I developed.

Next Steps

As you decide which film to use for starting conversations and how to use it, there are several things to consider. Will you show the whole film at once, or will you spread it out over several sessions? Will you provide additional structure or just have an open discussion after each viewing? How many days do you have available? How much time at each session? What are the worldviews of your audience? What is their level of biblical, theological, and scientific knowledge? How big is the group, and what is their age? What is their willingness to do homework and their level of interest in the topic? Is this a new group specifically convened to explore science and faith issues together, or is this a preexisting group that has been doing other things together and has varying levels of commitment to this new topic? What sort of expertise does the leader of the group have, or are there multiple leaders? All of these can affect the group dynamic and may influence the choices you make.

The groups I have worked with have been Christian students from secular colleges, Christian faculty and staff from secular colleges, a small group Bible study, and a general audience. I have found that Test of Faith worked well over three weeks with my Bible study group and with the faculty and staff group, though in these exclusively Christian groups I needed to add a bit of scripture, song or prayer in those settings (as is also recommended in the Faraday materials). The film was particularly good for a 30-minute screening at the general audience event, which also featured a panel for Q&A afterwards. It could likely be used in a college classroom, too, even at a secular institution. I had been considering strategies for using Test of Faith at my church as well, until I found From the Dust.

As I began thinking about ways to use From the Dust while it was still in the final editing stages, I screened it in two parts to three of the four audiences mentioned above (not the general audience). I asked several dozen undergraduates from local InterVarsity groups to give me their responses to the film and to tell me what questions it makes them want to explore more. I did the same with the Christian faculty and staff, and with my home Bible study group. Then I assembled a six-week curriculum (plus an opening session on setting expectations and sharing my vision), primarily aimed at Christian undergraduates. My students this summer loved it so much that we followed it with three-weeks on Test of Faith! Now I keep getting asked when I’ll do it next. But I am hoping that others, even my own students, will want to lead discussion groups like this. You don’t have to be an expert to start a conversation, and sometimes being a leader is the best way to learn.

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

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

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

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

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

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

Core Tenets or Assumptions of Theistic Evolution

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

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

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

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

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

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

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

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

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

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

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

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

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

Looking Ahead

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