Evolution And Faith: A Christian's Dilemma

The relationship between the Christian faith and the theory of evolution has been a source of debate and discussion for many years. While some Christians view evolution as incompatible with their religious beliefs, others find no conflict between accepting evolutionary theory and maintaining their faith. This paragraph will explore the perspectives of those who believe that studying evolution and holding Christian faith are not mutually exclusive.

There are Christians who accept the scientific theory of evolution while also believing in God as the Creator. This view, known as theistic evolution or evolutionary creation, proposes that God designed a universe where everything, including life, would naturally evolve. According to this perspective, evolution is simply a tool or mechanism used by God to bring about human life. Theistic evolutionists argue that scriptural creation stories, such as the book of Genesis in the Bible, should be interpreted allegorically rather than as literal historical accounts. They believe that the creation process described in Genesis is not meant to be taken as a seven-day literal timeframe but as a process that unfolded over time and continues to this day.

Prominent Christian figures, such as Billy Graham and C.S. Lewis, have expressed views aligning with the concept of theistic evolution. Graham stated that he saw no conflict between science and Scripture, acknowledging the possibility that God used evolution as a means of creation. C.S. Lewis, while expressing some skepticism about the strength of the scientific evidence, did not see an intrinsic conflict between evolutionary theory and Christian faith.

Christian proponents of theistic evolution assert that religious teachings about creation and scientific theories of evolution need not contradict. They emphasize that evolution, as a scientific theory, makes no claims about the existence or non-existence of God. It merely describes a potential mechanism for the development of life. This perspective highlights the distinction between evolution as a scientific theory and evolution as a worldview—the latter implying a random, unguided process that contradicts a belief in a Creator.

In conclusion, while some Christians may find tension between their faith and the theory of evolution, others reconcile the two by adopting the perspective of theistic evolution. This view allows for the acceptance of evolutionary theory while maintaining a belief in God as the Creator, who designed a universe where life unfolds and evolves according to natural processes.

Evolution as a scientific theory vs. a worldview

The word "evolution" is used in an everyday sense to mean any of a spectrum of related ideas. "Accepting evolution" could mean agreeing with the statement that organisms change and adapt to their surroundings over time, which is observable in nature. Or, it could refer to the idea that all species, including humans, are descended from a single common ancestor, a single-celled organism, billions of years ago.

However, there is another meaning often associated with the word "evolution" that is quite different. It implies "the belief that all of the living world (and the universe) came into being by a process of natural selection, genetic drift, etc., that was totally random, began purely by chance, and was absolutely unguided by any kind of Creator".

Evolution as a scientific theory makes no claims about the existence of a God who invented and guides the evolutionary process. It posits only a mechanism by which one species might change into another. On the other hand, evolution as a worldview—the third definition—superimposes a belief about the non-existence of God onto that scientific theory.

Christians must reject the idea of a totally random, unguided start to life with no Creator. So, when people say, "Christians can't believe in evolution", there is a sense in which that is true—if by "evolution" one means evolution without a Creator.

However, rejecting evolution as a complete worldview does not mean Christians have to reject evolution as a scientific theory. God is big enough and powerful enough to create in any way He wants. If He chose to make species appear one by one, over six days, that is great. If He chose to gradually unfold one species from another over billions of years, that is also great. Either mechanism for creation is legitimate for God to use if He so chooses. There is nothing in the theory of evolution itself that says it couldn't be designed and directed by God.

Christians can take both science and Scripture seriously. For example, the Bible teaches that people are the lords and stewards of Creation, and it is their duty to tend and care for it. This responsibility would be neglected if Christians dogmatically deprecated the abilities of other animals to distinguish between fair and unfair treatment, or to feel pain.

Many religious groups accept evolutionary theory, and major Christian churches, including the Catholic Church, generally accept theistic evolution. This view proposes that God's method of creation was to cleverly design a universe in which everything would naturally evolve. Evolution, according to this perspective, is simply a tool that God employed to develop human life.

Theistic evolution supporters reject the conflict thesis regarding the relationship between religion and science, holding that religious teachings about creation and scientific theories of evolution need not contradict. This view is also known as non-overlapping magisteria.

Christians who accept evolution include Billy Graham, C.S. Lewis, Francis Collins, and Tim Keller. These individuals represent a spectrum of viewpoints that seek to harmonize biblical creation accounts and evolutionary science in diverse ways.

Theistic evolution

The Bible is regarded as a collection of documents that partially contain God's word. The Bible thus contains no authoritative, binding truths, but must be freshly interpreted and corrected for every era and in every situation. 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. However, the Bible IS a reliable source of knowledge about God and spiritual things.

The fossil record shows that physical death, at least for animals, existed before Adam and his sin. The geologic column containing the fossil record represents long epochs of time, and man does not appear until late in the fossil record.

Literal vs. allegorical interpretations of Genesis

The Book of Genesis has been interpreted in many ways, including literal, religious, and allegorical readings.

Literal Interpretations of Genesis

Groups such as Answers in Genesis and individuals such as Ken Ham and Kent Hovind interpret the Book of Genesis as a factual and historical account of how the Earth was created and the earliest accounts of mankind. This belief is often used to critique modern scientific theories regarding evolution, the age of the Earth, and various aspects of physical cosmology.

Allegorical Interpretations of Genesis

Judaism and most sects of Christianity treat Genesis as canonical scripture, and believers generally regard it as having spiritual significance. However, some Christian and Jewish schools of thought (such as Christian fundamentalism) read these biblical passages literally, assuming each day of creation to be 24 hours in duration.

Others (Eastern Orthodox, and mainline Protestant denominations) read the story allegorically, and hold that the biblical account aims to describe humankind's relationship to creation and the creator, that Genesis 1 does not describe actual historical events, and that the six days of creation represent a long period of time.

The Catholic Church allows for a variety of interpretations, as long as the doctrines of creation ex nihilo, human monogenism, original sin, and the Imago Dei are maintained.

Many modern Christian theologians, Roman Catholic, Eastern Orthodox, and mainline Protestants, have rejected literalistic interpretations of Genesis in favour of allegorical or mythopoietic interpretations such as the literary framework view.

Augustine of Hippo

Augustine of Hippo, one of the most influential theologians of Western Christianity, suggested that the Biblical text should not be interpreted literally if it contradicts what we know from science and our God-given reason. Augustine took the view that everything in the universe was created simultaneously by God, and not in seven days like a plain account of Genesis would require. He argues that the six-day structure of creation presented in the book of Genesis represents a logical framework, rather than the passage of time in a physical way.

Augustine also does not envisage original sin as originating structural changes in the universe, and even suggests that the bodies of Adam and Eve were already created mortal before the Fall. Apart from his specific views, Augustine recognizes that the interpretation of the creation story is difficult, and remarks that we should be willing to change our mind about it as new information comes up.

The fall of man

The Fall is derived from a biblical interpretation of Genesis, chapters 1–3. Adam and Eve lived in the Garden of Eden, but the serpent, or Satan, tempted them into eating the forbidden fruit from the tree of the knowledge of good and evil. God had warned them that if they ate the fruit, they would die. However, they ate the fruit, and in that moment, everything changed. Sin had entered God's perfect world.

The Fall was caused by Adam's sin, and as a result, God placed a curse upon the world, the people, the animals, the plants, and the ground. Adam and Eve were expelled from the Garden of Eden and condemned to a life of hardship and suffering.

The problem of evil

> Is God willing to prevent evil, but not able? Then he is not omnipotent. Is he able, but not willing? Then he is malevolent. Is he both able and willing? Then whence cometh evil? Is he neither able nor willing? Then why call him God?

Moral Evil vs. Natural Evil

Christian Response to the Problem of Evil

The Christian response to the problem of evil acknowledges the reality of pain and suffering. Instead of masking or minimising these experiences, Christianity validates them as meaningful. The Bible, particularly the book of Job, invites believers to embrace the mystery of faith and trust in God's higher purposes, even in the midst of suffering. Furthermore, Christians believe that God can use even the greatest evils for His good purposes, as illustrated in the story of Joseph in Genesis, where God used Joseph's suffering and trials to ultimately save many people.

Additionally, Christians find comfort in the incarnation, crucifixion, and resurrection of Jesus Christ. As fully God and fully man, Jesus experienced the fullness of human suffering, including abandonment, betrayal, and physical torture. Through His sacrifice, Christians are assured of God's sympathy and mercy in their own trials. The Holy Spirit, the third person of the Trinity, is also sent to comfort, help, and empower believers in their suffering.

Theodicies and Defenses

Theodicies and defenses are philosophical and theological attempts to reconcile the existence of evil with an omnipotent, omniscient, and morally perfect God. Theodicies seek to provide morally sufficient reasons for God's allowance of evil, while defenses argue that certain evils are necessary for greater goods, such as free will and moral maturity.

One such defense posits that the evolutionary process, with its attendant natural evils, may be the only way to develop moral beings. The struggle for survival and the difficult choices faced in nature serve as a catalyst for moral formation. While this does not negate the reality of suffering, it suggests that God has structured the world to bring good out of suffering.

In conclusion, while the problem of evil remains a profound challenge, the Christian response offers a unique and compelling hope that resonates with the human soul. Through validation of pain, the person of Jesus, the work of the Holy Spirit, and the promise of a future without sorrow or pain, Christianity provides a holistic and meaningful response to the problem of evil.

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