The title of the book Should Christians Embrace Evolution? caught my attention because I’ve been thinking about this for some time. The interesting question is not whether Christians can believe in evolution. Of course they can. There are many Christian apologists and theologians who believe in evolution that I deeply respect, such as Alister McGrath and Dinesh D’Souza. The question is whether or not Darwinian evolution can be wedded with orthodox Christianity without doing damage to either one. For the past couple years I’ve read the main works of theistic evolutionists such as Francis Collins (The Language of God), Kenneth Miller (Only A Theory), Denis Alexander (Creation or Evolution: Do We Have to Choose?), and Karl Giberson (Saving Darwin). They all seem to have a common goal: mold Christian theology to fit neo-Darwinian evolution. In other words, strip Christianity down to its bare bones so it can be consistent with evolution. After reading these works one thing become clear: theology can be molded and adapted to accommodate evolutionary theory, but not vice versa. Should Christians Embrace Evolution? raises both theological and scientific objections to theistic evolution. In the foreword to the book, Wayne Grudem says that adopting theistic evolution leads to many positions contrary to the teaching of the Bible. Grudem criticizes our secular culture for accepting evolution as the grand meta-narrative for life, which he says, allows them to live without moral restraint and fear before God. As for theistic evolutionists, he criticizes them for acquiescing to this massive attack on the Christian faith and believing that although God exists, he is virtually an invisible deistic being “who makes absolutely no detectable difference in the nature of living beings as they exist today” (p. 10). It won’t be long, says Grudem, before people conclude that God isn’t even a part of the picture. You may disagree with Grudem, but his criticism (as well as the rest of the contributors) shouldn’t be ignored. People quick to embrace evolution without considering the theological and scientific implications should read this book and count the cost. But don’t be fooled by the title. It’s not a two-sided discussion about what Christians should believe. The book ends with these words: “Should Christians embrace evolution? Our answer is an unequivocal ‘no’!”One particular issue raised by this book is the historicity of Adam. The popular theistic evolutionary site (www.biologos.org) has recently had some posts about this very topic. Karl Giberson, for example, is convinced that Genesis is not historical at all. He concludes, “The Genesis story of creation loses all contact with natural history and starts to look strangely like an old-fashioned fairy tale that might teach a lesson, but certainly makes no claims to historicity” (Saving Darwin, 8). To support this claim, he points to the fact that the word “Adam” in our English Bibles simply means “man” in Hebrew and “Eve” means “woman.” Giberson says, “I began to wonder how an old story about a guy named ‘Man’ in a magical garden who had a mate named ‘Woman’ made from one of his ribs could ever be mistaken for actual history.”
In his chapter, “Adam and Eve,” in Should Christians Embrace Evolution? Michael Reeves asks why we must choose between “Adam” being used as a literary device and as a reference to a historical person. Literary devices need not imply non-literal. There are many examples in the Bible where the two are compatible. He lays out a few additional arguments for the historicity of Adam. Scriptural support for the historicity of Adam is also found in the genealogies of Genesis 5, 1 Chronicles 1, and Luke 3. While genealogies do admit names for various reasons, there are no known instances of the addition of mythological or fictional characters to an otherwise historical list. Furthermore, Jesus’ teaches on marriage (Matt 19:4-6; Mark 10:6-9) as well as Jude’s reference to Adam (Jude 14) indicates that they viewed him as historical. And when Paul spoke of Adam being created first and woman being created from him he was clearly assuming a historical account of Genesis 2 (1 Cor 11:8-9; 1 Tim 2:11-14). It is the assumption of both Old Testament and New Testament writers that Adam was indeed historical.Perhaps the most significant difficulty with denying the historicity of Adam, says Reeves, is theological. Paul’s theology is based upon the historical reality of both Adam and Jesus. Consider Romans 5:12-21, where Paul contrasts the “one man” (Adam) through which sin entered the world with the righteousness of the “one man” (Jesus) through whom justification was offered to all men. Paul repeatedly compares and contrasts Adam and Christ, as if they are both historical figures. He makes a similar argument in 1 Corinthians 15:21-22. Paul says that death came by “one man” (Adam) but also resurrection came by “one man” (Jesus). All died in Adam, but all were made alive in Christ. The New American Commentary: Romans clarifies, Redemption is the story of two men. The first man disobeyed God and led the entire human race in the wrong direction. The second man obeyed God and provides justification for all who will turn to him in faith. No matter how devastating the sin of the first, the redemptive work of the second reverses the consequences of that sin and restores people to the favor of God. Only by grasping the seriousness of the first is one able to appreciate the remarkable magnanimity of the second. Paul not only uses the same language in reference to Adam and Christ, but his very argument depends upon the historicity of both. Paul’s logic would unravel if his comparison entailed a mythical figure (Adam) and a historical person (Christ). Michael Reeves explains, “With a mythical Adam, then, Christ might as well be—in fact, would do better to be—a symbol of divine forgiveness and new life. Instead, the story Paul tells is of a historical problem of sin, guilt and death being introduced into the creation, a problem that required a historical solution” (p. 45). To remove the historical problem of sin is to seemingly transform Paul’s gospel. What would be the need of the cross, resurrection, virgin birth, and incarnation if sin did not ontologically enter the human race with Adam? I’m not sure how to get around this problem, although I’ve read some creative attempts. But it’s only one of a few theological problems that emerge for theistic evolution. You may end up disagreeing with the authors of Should Christians Embrace Evolution? but they do deserve a hearing by thoughtful Christians.
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Sean,
What exactly do you mean when you say that sin "ontologically" entered the human race? I suspect you must mean something more than what your cited portion of the Romans commentary asserts. Or, do you really just mean that Adam "led the entire human race in the wrong direction," even granting that this is the "seriously" wrong direction involving disobedience to God?
After all, why exactly would you need an historical Adam to explain disobedience to God? If Joseph and Mary allowed Jesus to have a puppy, then there might have even been a dog who disobeyed God. (Surely this wouldn't imply that the dog descended from Adam!)
This whole topic and thought process leads to an even bigger dilemma with Darwinian evolution. In order for Darwinian evolution to move forward and progress "properly" death and decay are absolutely necessary. The Christian narrative, from beginning to end, ties death inherently to sin - and not just any sin, but the sin of the human race. The death and decay that entered the world through humanity's sin has spread out to affect the entire cosmos. The narrative of theistic evolution does nothing to address this issue. Death itself has to be a part of God's "good" creation, because it is what He has chosen to use to advance His creation. Unfortunately, this makes God's "good" creation, not so "good".
God created the world for humans to rule it in a proper way, and because of sin and the concurrent breakdown of man's proper rule, death and decay has spread to all things. The creation itself is waiting for God's people to be revealed, resurrected, and reconciled so that peace is restored to the cosmos (Romans 8). This is a really interesting concept because creation is not waiting for God to restore it, creation is groaning for God to restore His people so that creation through God's people will be renewed (or made new depending on your interpretation). Interestingly, incarnation begins to make sense within this. So does the idea of Jesus as the second Adam. The Adam (man) who actually does what Adam (man) was created to do. At His return he will fully reign over creation as the original Adam and Eve were intended to do (interestingly with His Bride - the church). Christian theistic evolution is forced to completely deconstruct the narrative to and create a wholly new narrative in which sin and death are disconnected - which leads to major problems with the crucifixion/resurrection and more.
I have toyed with the idea of theistic evolution, but this problem is absolutely critical and I have found no theistic evolutionist who follows Christ who can address it.
also, death and decay must necessarily pre-date the human race.
Interesting & thoughtful review.
Evolution is itself aptly named- its own definition is constantly evolving. I question how anyone can really contrast it to a sound theology when it is itself such a moving target. And it must remain a moving target since the more we learn the more it becomes apparent the presuppositions it is based upon are a collective house built upon quicksand. It must be redefined in order to not become obsolete enough to be discarded. And we all hopefully realize what a difficulty that would provide those who are working so diligently to avoid having to be accountable to a Creator! You simply cannot arrive at the conclusion of evolution (in any form) without a presupposition driving you there.
Sean said: "After reading these works one thing become clear: theology can be molded and adapted to accommodate evolutionary theory, but not vice versa. " There is actually a difference between "can be" and "is being". These are so mutually exclusive that they cannot be molded into each other whatsoever without some serious rule bending. Any attempt to do so requires a ridiculous amount of selective ignoring of evidences. The more you know either the more you will realize that one must be very superficial to be able to pull off any semblance of connection. And there remains absolutely no viable reason to want to try to make these connect. No legitimate one in my opinion anyway. Sean is correct that it would weaken either to attempt to do so.
My own journey took me from being an idealistic young science major at a local college who embraced evolution until witnessing a couple professors trip over their own words. In one case a prof contradicted himself when discussing embryology's relationship to evolution. He grew quite angry upon hearing my sincere questions. That was strike one. Strike two came when another prof was espousing uniformitarian geology. When asked when & how the deposition of alluvium happened he could only mutter something about localized flooding. The evidence for erosion was ample, but I wanted to know how deposition occurred! The evidence pointed clearly toward some sort of catastrophism but this professor likewise could only respond in anger. These were innocent & genuine questions! Questions planted in my mind by the Lord I had just found. I had not yet heard of creationism. I had no agenda other than genuine open curiosity. There was no need for a strike three- there obviously had to be a more consistent model somewhere. This was rapidly becoming apparent to me. I then transferred to what was at the time the arguably the leading creationist hotspot in the country. There I learned even more about evolution than I had before, perhaps more than my profs had even been aware of- as well as the Creation model. I saw how rapidly the front lines of evolution were changing in response to new facts coming to light. Facts which contradicted the old theories. Lower academia was to a large extent 'safe' since they were well isolated from the cutting edge's turmoil. So students keep being taught the same old tired version from a decade (or two or three) prior. All the while the cutting edge folks took pains to distance themselves from the ideas they had just recently championed in order to avoid embarrassment. Nice job, guys- keep spreading the old disproven ideas real thick with great confidence and people will believe. Keep sacred evolution alive at all costs- why bother let the Truth get in the way? Who would possibly dare question, these are scientists after all! Well, some did. And they were subject to name calling & personal attacks. The media (the ignorant media) took these men to task for daring to think clearly! But very little real science was presented in opposition. Oh there was (and continues to be) some attempts, though I've yet to see much that isn't taken by a measure of faith in science at least as large as the measure of faith required to believe in a Creator God. So pick your god- God or self! Which will it be?
Theistic evolution exists only because some have not yet bothered making a sufficiently close examination of the facts. It always was an unnecessary compromise born in an age when "science" was revered and unquestioned but before men like Henry Morris and those like him dared stand up and shined the light upon both the untested assumptions behind this most unscientific science and also upon the Scriptures. I do not condemn those who were mislead into such a belief as T.E., but those who remain clinging to it are clinging unto a badly decomposing notion without realizing it. One that serves only to undermine the foundation of their faith. By the way, how can science keep going on & on calling the atheistic origin model science when it cannot in any way be tested by scientific theory? Evolution is no more verifiable than any other fairly tale! Yes, creation requires a measure of faith as well, doesn't it? But unlike evolution, the more light you shine upon it the better it looks!
Hi Stu, I'm not sure if you will see this but if you do, I would like to talk to you more about this topic, as I am very confused and need someone with experience in this area. Internet research only goes so far. Please let me know if I can email you or something. Thank you so much!
Evolution... In my lifetime it has become pervasive as a scientific "certainty" as well as a descriptor of all processes of development, from cars to workflow to the way we think and come to know. All is evolving. The term is nausiatingly mis-applied and has become commonplace jargon to our Western culture.
I practice applied science for my living and have since 1976. I can say that I have never embraced the concept of evolution of species. I see it as antithetical to man as a living soul, made in God's likeness for the express purpose of being in relationship with Him. Would or could evolution give you that?
I expect to go to my grave without conceding to evolution and I'll say that I believe my brief life here on Earth will have been none the poorer for having discarded it as just more of man's flaunted self-conceit in showing how we've got things figured out.
Should Christian's embrace evolution? Why? Doing so does not improve our apologetic but is actually an exercise is self-denial.
So I am a college student @CA. And this is my view of the discussion in this post/thread
I don't think we should reject theistic evolution so quickly just because we seem to be unwilling to give up the concrete pre-concepts we have been holding on about the literal creation account. Most people seem to be brought up believing in the literal 7 day creation etc. Do you guys still believe in the 7 day creation? It's in the same chapter as the issue of discussion here. I strongly doubt the 7 day creation because of the compelling evidence of science about the Earth's age. And before I am crucified by conservatives for saying that, I plea why do people act like the church in the times of Galileo? We listen to sermons to renew our minds but we take apply that verse in our own liking to our own comfortable version of theology. I think science should always complement Christinity - God reveals to us through Science too! (its the conclusions that people make in the name of science that we should study carefully instead of rejecting on purely 'because the bible say so'). God created the universe and everything in it, and we are given this human ability to make sense of the world around us so science should be taken seriously.
All this talk about why fit theology into science and not fit science into theology is pointless. Science and theology are like shape and color to a picture. Both are essential. The reason why we seem to fit theology to match science is because we ourselves have all sorts of theology. 'Sound theology' is all good ideally, but with varying opinions of scholars on a huge number of theological issues, what is sound then? I feel we have to recognize our theology is not perfect, so are some of the conclusions drown from science, but where evidence do shed light on historical accounts of the bible, I think it's wise to at least give it a thought or two.
Correct me if I am wrong:
The creations account was written to remind the Israelites about their origins as they were exiled to Babylon. The creation story was then meant to be simple but effective in passing on the message of God as their maker and provider. It was told in a simplistic manner such that even kids can remember. (oral stories). It should not be seen as a complete historical scientific account of the creation of Earth and everything on it.
Regarding Adam and man, what is a man? I suggest reading up on the scientific adam, the historical adam and the biblical adam and then come to see what the theological man is-The Imago Dei. That will be my homework for the summer.
Then again, I'm just a college student.
What do I know, right?
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