Origins and the Pastoral Task: The Priority of Love over Knowledge

This is a guest post by Murray Hogg and is the ninth installment in the series "Evangelicals, Evolution, and the Church". Murray is the pastor of Camberwell East Baptist Church in Melbourne, Australia, and is the Chair of the Victorian chapter of ISCAST. He trained as a Mechanical Engineer, worked in the area of stress and vibration analysis, and then returned to school where he obtained a Master of Divinity at the Bible College of Victoria.He is currently completing a post-graduate thesis on the relationship between the modern philosophy of knowledge and the theology of John’s Gospel.

Evangelicals and the Complexity of the Origins Issue
For some, the question of origins is simple. For Evangelical Christians it’s complex. Evangelicals believe that the origin and development of the universe, including life on earth, is the result of the purposeful act of a benevolent Creator. They also take seriously the Biblical teaching on creation in Genesis and elsewhere. This gives Evangelicals more options on origins than others. It also means more issues to consider in evaluating those options. Evangelicals want to ask questions which others might regard as settled, or even entirely irrelevant. Questions relating to such diverse topics as philosophy of science, theological method, and ethics, to name but a few. Hence the complexity.

Complexity, however, can trouble Evangelicals. It conflicts with their sense that the Christian message is simple: so simple, in fact, that any person might understand it on a straight forward reading of the Bible. So the complexity involved in efforts to reconcile evolution and Christian faith tends to rub against the Evangelical grain. Yet this commitment to a simple Gospel message also means that Evangelicals reject any suggestion that one’s views of origins can ever be fundamental to salvation (see, for example, these remarks by Ken Ham). For Evangelicals the origins issue isn’t so much a question of science versus scripture as one of simplicity versus complexity.

One way of resolving this complexity is to dismiss evolutionary science. This is a popular approach amongst many Evangelicals. But others—particularly those working in the sciences—find this option entirely unacceptable. They accept evolution on scientific grounds and seek to make sense of it in a way faithful to their Evangelical Christian commitments. Despite different responses to evolution, however, there is a shared desire to maintain a critical principle well expressed in Martin Luther’s famous remark: “It is neither right, nor safe, to go against conscience.” Evangelicals disagree so strongly on origins precisely because personal conscience before God is a matter of utmost importance. To compromise on matters of conscience is neither right nor safe.

The Pastoral Task: A Principle from St. Paul
In the face of such conflicts, what role is the Christian pastor to play? How does the pastor responsibly address a topic where Evangelicals take so many different positions as a matter of conscience? Dogmatic pronouncements and disciplinary action can intimidate people to go against conscience, but that’s hardly to be encouraged. On the other hand, teaching the correct view of origins is difficult given that the correct view of origins is precisely the point at issue. So what’s a Christian pastor to do?

Well, I think that Paul’s discussion in First Corinthians gives us solid Biblical ground on which to stand. The Corinthians had written to Paul (7:1) for a definitive word on the divisive issue of meat sacrificed to idols (8:1). But Paul seems to sidestep that question completely. “We know that an idol is nothing,” he writes in 1 Cor. 8:4, “but there is not in everyone that knowledge” (7). Fair enough. Not everybody knows the truth about idols. But if we thought that some solid Biblical teaching on idolatry is in order, Paul surprises us by offering nothing of the sort. Instead of educating the ignorant, Paul directs his remarks to the knowledgeable and he urges them to show restraint despite their knowledge; “if food makes my brother stumble, I will never again eat meat, lest I make my brother stumble” (13). Paul isn’t concerned with how much we know. It’s the impact of our behaviour on others which he thinks matters.

The Human Condition and Theological Disagreement
Underlying Paul’s discussion is the recognition of a critically important truth (the “T” word: Evangelicals take note!): the human condition, even amongst those who know Christ and his saving grace, is one of ignorance and error—“now we see in a mirror, dimly...now I know in part” (1 Cor 13:12). Indeed, 1 Corinthians is pervaded with the idea that love, not knowledge, is the greater virtue; “we all have knowledge, knowledge puffs up, but love edifies” (8:1) … “because of your knowledge shall the weak brother perish, for whom Christ died?” (8:11) … “though I…understand all mysteries and all knowledge...but have not love, I am nothing” (13:2) … “whether there is knowledge, it will vanish away” (13:8). And I might only add that Jesus himself criticised his opponents on pretty much the same point (cf. Jn. 5:39-40; Mat. 23:2, 23).

Now, lest people misunderstand me, I want to make very clear that I am not dismissing matters of truth as unimportant. But, when it comes to the origins issue, can we honestly pretend that there’s any broad agreement as to what the truth actually is? Surely the Christian pastor ought to acknowledge that this is a matter upon which Evangelicals can and do hold widely divergent views? And it’s an abuse, not a fulfilment, of the pastoral calling to behave as if it were otherwise. Here the truth is “we don’t know all the answers”—even if, perhaps, we think we should.

There is a great irony lurking here. Sometimes we become so embroiled in arguments about creation that we overlook a great theological truth that is central to any view of origins: we humans are creatures and as such limited by finitude. The implication? We all have blind spots in our thinking and can therefore never assume the mantle of judgement over others (see Romans 14:1-13). We need, in any case, to avoid falling into a kind of intellectual “salvation by works” where scientific, theological, or even biblical truth become the basis of our standing in Christ. Once we go down that path then we become, as it were, “debtors to keep the whole law” (Gal. 5:3) who are allowed no errors at all. Better we avail ourselves of Christ’s grace which is sufficient for all things, errors of belief included.

Conclusion
Such are only a few of the critical pastoral considerations which are often overlooked in the origins debate. There is no shortage of horror stories concerning Christians whose views on origins have made them the target of attack by fellow believers—even to the extent that some have walked away from the church or lost their faith altogether. The clear lesson is that our response to a person’s views on origins can affect their relationship with Christ far more than any error in their theory of origins ever could.

So, regardless of what you think you know about the subject of origins, please try to keep in mind Paul’s rhetorical question: “because of your knowledge shall the weak brother perish, for whom Christ died?” (8:11) Remember that it’s the stronger believer, the one who claims to have knowledge, who should give way to the weaker. Our failure to do so—regardless of where we stand on the origins issue—can have frightful consequences. There are all sorts of issues involved in the origins debate, but we should never allow our views to destroy the faith of others. When we do so, our lack of pastoral concern doesn’t commend us to God, but rather brings us under the judgment of the greatest pastor of all (Mk. 9:42).

Evangelical Pastors and the Creation, ID, Evolution Minefield

Being a pastor must be one of the more unenviable vocations. It is both highly stressful and spiritually demanding. Although responsible for the spiritual well-being of the members in their churches, many pastors have nowhere to turn for their own spiritual needs (or questions). This combination of factors is probably partly responsible for the high levels of burn-out and depression among the pastorate.

Pastors and the Science-Faith Dialogue
Dealing with the volatile science-faith dialogue is an area of added difficulty for the modern pastor. Ours is a rapidly changing world, and technological advances due to new scientific discoveries are responsible for most of these changes. However, even though science is such an important factor in our modern culture, few pastors seem to have adequate scientific training. And since most voices within evangelicalism (with the exception of our scientists) are so strongly anti-evolution or pro-IDM, it is no wonder that most pastors default to this anti-evolution position. In fact, given the personal and professional risks inherent in publicly defending the compatibility of science and the Christian faith, one could easily forgive those pastors who do understand this compatibility for not proclaiming it from the pulpit.

Tim Keller’s Pastoral Approach to the Dialogue on Evolution
Tim Keller should command all of our respect. I’m usually suspicious of “mega-church movements” (my odd mix of conservative anabaptist & Plymouth Brethren upbringing is probably responsible for this bias), but Keller’s approach at Redeemer in the heart of Manhattan (including his unflinching stance against consumerism) is both effective and laudable. In the past, Keller has been unafraid to enter the science-faith fray with a qualified support for theistic evolution (see our past discussion: "Would your church allow you to publicly support Evolution?"). More recently, he co-sponsored the first Biologos workshop that brought together evangelical scientists, theologians, and pastors to explore the relationship between science and faith. Many good papers were presented at this forum.

Keller’s contribution to the workshop included the paper "Creation, Evolution, and Christian Laypeople". As any good pastor, Keller’s priority in the discussion is its effect on the Christian laity (If only all pastors were more concerned with their parishioners than with their “ministry”!). What questions about evolution are at the forefront for ordinary Christians? What are the theological implications of evolution? How will these questions, answers, and implications affect the spiritual health of the individual and the church? These are the questions Keller sets out to address.

Keller’s Advice to other Pastors
But Keller also provides important advice to other pastors as well. In his paper he states that:

… if I as a pastor want to help both believers and inquirers to relate science and faith coherently, I must read the works of scientists, exegetes, philosophers, and theologians and then interpret them for my people. Someone might counter that this is too great a burden to put on pastors, that instead they should simply refer their laypeople to the works of scholars. But if pastors are not ‘up to the job’ of distilling and understanding the writings of scholars in various disciplines, how will our laypeople do it?

Now this type of response is indicative of a man that doesn’t shrink from his responsibilities. No parade of excuses (even entirely justified excuses). Keller knows the needs of “ordinary people learning to follow Jesus in our time” (part my own church’s motto) and also understands that pastors are probably in the best position to fulfill these needs.

This is one of the things that parishioners want from their pastors. We are to be a bridge between the world of scholarship and the world of the street and the pew. I’m aware of what a burden this is. I don’t know that there has ever been a culture in which the job of the pastor has been more challenging. Nevertheless, I believe this is our calling.

I encourage everyone with an interest in the science / faith dialogue (especially pastors!) to read Keller’s paper. Although I’m not sure I agree with Keller’s response to the 3rd important question he articulates (the historicity of Adam and Eve), I really like the summarized answer he gives to the question:

Belief in evolution can be compatible with a belief in an historical fall and a literal Adam and Eve. There are many unanswered questions around this issue and so Christians who believe God used evolution must be open to one another’s views.

This is what we need from our pastors: The courage and confidence to address difficult topics but tempered with Christian humility (we don’t have all the answers and must be prepared to admit we are sometimes wrong), and the desire to encourage Christian unity in the face of theological differences.

A Harbinger of Change?
I have often thought that my own pastor’s response to the evolution controversy was the best one could hope to hear in an evangelical church. In his message on creation a couple years ago he briefly noted that: “It doesn’t matter if God created through evolution or Intelligent Design”. Ok, not a great way to frame the choice, but at least he proclaimed a healthy view of creation that was not just about origins.

However, maybe I am being too pessimistic about the chances for positive discussions on science & faith in our churches. Maybe it is not just our scientists and theologians that are making progress here; if Keller is any indication, maybe this positive change is happening at the ground level of Evangelicalism as well.

Questions
I’d be interested in what others have to say on this. Maybe the shrill voices insisting that evolution & faith cannot be reconciled are just the loud ones and not necessarily a significant majority. Maybe having someone of Keller’s stature publicly defending the compatibility of evolution and faith will provide the impetus for other pastors to take a similar stand (or at least investigate the topic further). Is there reason to be optimistic? Are there other similar examples of agents of change? Maybe the most important question of all: How can we help our pastors start, continue, or publicize this discussion?