My Transition from a Conservative Creationist to a Theistic Evolutionist (albeit with some unanswered questions)

This is a guest post by Eric DeVries and is the fourth post in our series on “Evangelicals and Evolution: A Student Perspective”. Eric is a post-grad biology student at Calvin College.

I’m an evolutionist, a theistic evolutionist to be specific. My transition to this position is relatively recent and I still have much to learn about the interaction between faith and science. I can’t say that my journey is a unique story, but maybe it resonates with some readers of this series.

So here it is.

Early impressions of Evolution
I grew up in a typical, western Michigan, Dutch family. By this I mean to say my family was reserved, proper, and attended church every Sunday. Our first church was a mega-church named Calvary which we attended until I was in 4th grade. At this point my dad decided that he was tired of all the behind the scenes drama so we left to find a “better” church. Ironically we ended up at one of the spiritually deadest churches I have ever attended. It was there that the idea of evolution was first presented to me. And in a typical “good” Christian way, it was described as a theory which directly contradicted the bible and was therefore wrong; so wrong in fact that those who accepted it were ostracized as “unbelievers”.

Attending a Conservative Christian school in a Liberal part of America
When I was in grade 6 my family moved to a part of California that many would describe as relatively liberal. Being the only Christian school in the area, my parents enrolled me in a conservative, Baptist school. Again the idea was taught that evolutionary science could not be reconciled with God’s plan for humanity. Only this time instead of just hearing it, I integrated it into my belief system and self-identify. I came to believe that whomever held to the theory of evolution was at best direly misguided and at worst going to hell.

Instead of joining an existing church, my family connected with a couple other families to start our own church. We lived the challenges of launching a church in an area resistant to organized Christianity. One of the biggest challenges was church growth, which was extremely slow. This lead to quickly solidifying the relationship between my family and the few others who were part of the church and it was with these families that my love of the outdoors, of mountains and the ocean, developed. The hobbies of hiking and backpacking became central to my life in California, sparking my interest in biology. Evolution was not really avoided as a subject of discussion with this group of families; it was more put on a side burner, and not considered an important enough issue to waste energy discussing. Instead we went about meeting a much more diverse group of people, realizing that Christianity does actually consist of more than the conservative, Dutch social group we were part of in Michigan.

Learning to be more Open-Minded in a Conservative Heartland
Moving back to Michigan is a turning point in this story. The irony is that I started becoming more open minded in one of the most conservative places in America after I had learned to be a fundamentalist in one of the most liberal areas of the country . On the recommendation of my dad, I became connected with Young Life, which is a Christian organization in high schools. I loved it. These people, instead of hiding their failings, accepted them and worked those weaknesses into their stories, changing them into something that God could work with to teach others. My experiences in the conservative Christian school in California had taught me the exact opposite, to hide my failings and only deal with them between myself and God. It took me a long time to accept this new approach, nearly two years in fact.

We started attending a church in Grand Rapids which was pretty “radical”. The pastor there had no reservations about discussing topics which most churches would avoid. The sermons opened up dinner table discussions. Our discussions became more open minded, and my parents tackled controversial topics; we were not afraid to ask some hard questions about our conservative brand of Christianity. We never outright denied specific traditional beliefs, but we were encouraged to ask questions about these beliefs. Yet through this entire time I never gave up on my belief that evolution was a theory from the devil, and that the proponents of evolution were like little demons running around spreading a theory directly against the will of God.

These discussions, along with my eventual acceptance of my failings, became a crucial point in my ability to mentally prepare myself to engage evolution once I went off to college.

Starting College and my investigation into Evolution
After graduating from high school I attended Calvin College. Calvin was like pouring alcohol on a fire as it caused my desire to ask questions, and in particular questions regarding evolution, to explode. Why did so many Christians at this Christian College actually accept this theory which I had been taught was wrong (notice the difference between belief and taught at this point in my life)? I began to dig deeper into the evidence for evolution; and the more I learned the more concerned I became. Evolution made sense, or at least its basic arguments made sense. Some of the particulars were, for me, a bit sketchy. But the basic claims of evolution had a logical ring to them, and they appealed to that left-brained side of who I am. So I accepted a conditional form of evolution which excluded the common ancestry of apes and humans. These new ideas brought tension between my faith and what I was beginning to accept about evolution. It was a real testament to the changes I had been going through since moving back from California that I was able to spiritually and intellectually engage evolutionary theory.

Evolution and Biblical Interpretation
My exploration of evolutionary theory, and its implications, made me revisit my ideas of biblical interpretation. I began to see that a literalistic interpretation of Genesis leads to many discrepancies. One, which may not seem as blatant as others, but oddly enough is the one I remember most, is the geography of the Garden of Eden. In Genesis 2 the garden is described as having 4 rivers flowing through it. One of those is located in Egypt, while two others are located in current day Iraq, and the fourth has its probable current day location in Ethiopia. How these four rivers found themselves, within the recent past (geologically speaking), to either originate or terminate in one area is still beyond me.

This rethinking of biblical interpretation was important in my journey. But even more important was the evidence supporting evolution. Coming back to Calvin, following a semester in Spain during my third year, I decided to take a J-term evolutionary biology class. This class was a three week course exploring the evidences behind evolution. I had previously studied population genetics, homology, and common ancestry in first two years of college, but had yet to see a condensed list of the evidence supporting each idea. We examined the various anatomies of the ear bone in the transition from land to water in the story of the whale. We read The Song of the Dodo by David Quamman, which sifts through the various ideas presented by naturalists over the past two centuries before delving into island biogeography and its affects on the composition and genetics of an isolated population. But most important was our discussion about genetics, which was spurred on by our readings in Quamman and our study of the whale. I began to see the picture of history painted by genetics using the mechanism of evolution.

And it convinced me.

Now I identify myself as a theistic evolutionist; an interesting transition.

Conclusion
I transitioned from a conservative creationist to a theistic evolutionist in a journey that took anywhere between 4 and 8 years, depending on the starting point. Today I see evolution as a beautifully fluid display of the creative aspect of God. But that does not mean I have all the pertinent questions answered. One of the biggest unanswered questions is how to explain death. Evolution is pushed forward by death, but according to the biblical account death is an evil only present in the world after “the fall”. And for that reason how do I explain “the fall”? So evolution doesn’t explain everything, and it actually presents new problems.

But evolution happens. For me the bible no longer dictates what I believe about science. I don’t think it was ever meant to. Science describes science. That’s that.

An Evolutionary Biology Student Discovers Christ ... and the Toxic Anti-Evolutionism that often Taints the Gospel

This is a guest post by Emiliano Carneiro Monteiro and is the third post in our series on “Evangelicals and Evolution: A Student Perspective”. Emiliano is a doctoral student studying cellular biology with a focus on morphology at the Universidade de São Paulo, São Paulo, Brazil. He is currently researching the digestive system of a Phasmid (stick bug) species, as well as physiological features of its digestive processes.

A) My New Life in Christ
My story with Christianity, and with its struggle with science, began on January 31st, 2007. In the middle of a great big mess in my life I met Alberto Malta, a very dear friend and a leader with Campus Crusade for Christ at the Universidade de São Paulo. I was in the last year of my undergraduate degree in biology and after a long talk with Alberto, I took the first step towards the Christian faith and accepted Christ. Before that, in my adolescence and throughout college, I would have described myself as an agnostic or an atheist, although today I realize my position was probably pantheistic. The Campus Crusade for Christ website published a little post about my story at: http://www.ccci.org/training/evangelism/cojourners/builder-model.aspx

B) My Introduction to Creationism
At the time, I was already well aware that some Christian denominations did not accept evolution and held a ‘literalistic’ interpretation of the book of Genesis. Although it surprised me at first I didn’t really mind; I was busy experiencing my new life and setting my things straight. Furthermore I saw no problem with Darwin's theory. Evolution didn't get in the way of my faith but actually helped. To me, it was a wonderful and elegant process that explained how life developed. Back then the subject of creation and origins rarely came up. When it did I often told people that I accepted evolution but wasn’t a fanatic about it and that there should be more profound and fulfilling explanations that lay outside science.

But tension soon arose. At the first church I attended (Igreja Batista Esperança) everyone kept talking about “Dr. Adauto Lourenço”. I soon discovered that he was a physicist, with a doctorate degree from Bob Jones University, and a creationist. I wasn’t completely aware at the time of what kind of arguments creationists used to defend their point of view. I never met Adauto Lourenço in person, but I rushed to buy a set of 5 DVDs with his lectures.

C) Discussions: Some Fruitless, some Fruitful
While watching the DVDs I had my first faith crisis. Here was a Christian preacher spreading information that was simply not true. Soon I ran across more and more information about the whole “Creation vs Evolution” subject. In no time I was familiar with most (if not all) arguments used by creationists to defend their point of view. I was also aware that almost all their arguments were false. To make the situation worse the topic suddenly seemed to be really important for those around me. However, the many discussions I had were tiring and fruitless, so I avoided arguments about it as much as I could when at Church or among Christian friends.

I even had one or two arguments with my girlfriend, Karollina, on the subject. She is also a biologist and played a big role in leading me to Jesus Christ. Until recently, she defended a creationist point of view (she was never profoundly interested in the whole controversy though). Through my own investigation, interest and dialogue, she became aware of the full array of Creationist’s arguments. She has since reviewed her ideas and now accepts the compatibility of evolution and the Christian faith.

D) Evangelical Christianity in Brazil
Evangelical Christianity is having truly exponential growth here in Brazil. That is great because many people are getting to know more about the gospel and are engaging in following Jesus Christ. It is also very good that we Brazilians are developing our own identity and addressing the unique problems we face here south of the equator. Still, the process is slow and evangelical Christians in Brazil tend to follow trends in the US evangelical church. Antagonism towards evolution is one harmful idea that the American church has exported to Brazil.

I’m extremely grateful to those who helped me grow in my Christian faith. Still, it breaks my heart to see so many honest followers of Jesus believe that one must deny evolution in order to be a Christian. That is due partly because of a lack of information, but also due to the spreading of misinformation (for example, the ministry of Dr. Adauto Lourenço). I continue to find the subject of evolution completely fascinating, and learn more and more everyday. I do not think that the knowledge of the theory of evolution should interfere in a destructive way with anyone’s beliefs.

E) Portuguese Resources on Science and Faith
Francis Collins’s book Language of God really helped me. I remember thinking while reading: “Hey, this guy agrees with me!”. I also had the opportunity to meet and talk to some ministers and theologians whose views on Christian faith and science differ from the creationists. Unfortunately very few books that show a positive relationship between faith and science get translated into Portuguese, and other resources in Portuguese are almost non-existent.

Instead, creationism is being widely promoted amongst evangelical communities in Brazil as being the one and only Christian approach to science. It is despairing for me to see anti-evolutionary misconceptions and false scientific statements being spread in a country that already has significant challenges with its educational system (poor management, and lack of investment from the state). I don’t think there has ever been a poll in Brazil to measure the acceptance of evolution, but I doubt the results would be good.

F) Conclusion
So that is my story. I am hopeful that with prayer, love and action, we may see a change in the evangelical churches in Brazil. I am hopeful that they can spread the Gospel in a way that is relevant for my fellow countrymen, but without the damaging additions to the Word of God that are intellectually faulty and hinder faith in Jesus Christ.

Paz de Cristo

My Journey from Opposing Evolution to Studying It

This is a guest post by Ryan Bebej and is the second in our series on “Evangelicals and Evolution: A Student Perspective”. Ryan is a Ph.D student at the University of Michigan in the Dept. of Ecology and Evolutionary Biology where he studies the early evolution of whales.

That I am currently studying evolution is somewhat of a miracle. If ten years ago someone had told me that today I would be earning my Ph.D. at a large public university, researching the evolution and paleontology of mammals, I would have never believed them. Why not? Well, for the majority of my life, I believed that the concept of biological evolution was complete rubbish. I was raised in a close-knit Christian family that was very active in our local church, and I had always been taught that the Bible was literal history, precluding any types of evolutionary scenarios.

These anti-evolution sentiments were indirectly affirmed even in my public high school. In the small town where I grew up, being a Christian was virtually assumed, and schools were very accommodating of religious belief—even in the classroom. I recall that the little background on evolutionary theory that I gleaned from my high school biology class was prefaced with a disclaimer that we didn’t have to believe any of it if we didn’t want to. Needless to say, I promptly forgot most of what was said about Charles Darwin, natural selection, and the like, and I continued believing what I thought almost everyone else around me believed: that God created the universe miraculously several thousand years ago and that the idea of evolution was simply not true.

My Initial Exposure to Evolution in College

However, once I got to college, things began to change; it was there that I began to seriously wrestle with evolutionary theory for the first time. In my introductory biology class at Calvin College, we read some articles about evolution by writers ranging from Phillip Johnson to Howard Van Till to Richard Dawkins. These initial readings didn’t convince me to change my views, but they did prompt me to start thinking critically about evolution for the first time.

In my second semester, I took an animal biology class that spent a good deal of time focusing on how evolution works according to population genetics. Prior to this, I had never really understood the basics of evolutionary mechanisms, and I admit that I was a bit alarmed at how plausible it seemed. Could evolution really have occurred? If it did, what would that mean for my faith? This became a crucial issue for me, and I began to read ravenously and watch anything and everything I could get my hands on that discussed evolution. Yet, despite my little obsession with the topic, if someone had asked me what I thought about evolution at that time, I would have answered with a resounding, “I have no clue.”

My Second Year: The Evidence Builds

I read a ton during the summer following my freshman year. By the time my sophomore year began, I had realized that there was an awful lot of strong evidence for biological evolution. During my second year of college, the strength of this evidence continued to grow. In my comparative anatomy course, the homology of structures across disparate animals, as revealed by their development, provided compelling evidence for common ancestry. I also took two geology courses, in which I learned about radiometric dating, stratigraphy, and how to interpret the rock record, and I became thoroughly convinced that the earth had to be billions of years old rather than thousands.

In a January term evolutionary biology class, we surveyed the fossil record, and I was completely overwhelmed by the anatomies of transitional fossils, of which I had virtually no prior knowledge. These fossils exhibited the mosaics of anatomical characteristics that one would expect to see in an intermediate form, and they came from fossil beds during the time periods between their proposed ancestors and descendents. In my mind, the evidence for the evolution of life on an ancient earth continued to grow (and this was before I even knew about the abundant genetic evidence). I became convinced that evolution was anything but false; in fact, given the weight of the evidence, it seemed to be the only coherent explanation of the past and present biological world.

Evolution and My Faith

But even as I began to accept that evolution was a real phenomenon, I still wasn’t sure how this could be reconciled with my Christian beliefs. Growing up, I had always thought that there were two positions: you were either an atheistic evolutionist or you were a Christian who was opposed to evolution—there was no middle ground. Fortunately, my Calvin professors, in both the science and religion departments, demonstrated to me that there are many people who don’t fall into these two polarized camps. There are many Christians who agree with the findings of the greater scientific community, while managing to retain—and even grow and strengthen—their faith. This revelation opened up a whole new set of doors to me that I had no idea even existed.

Since those first couple of years when I was afraid that my knowledge of evolution would lead to a crisis of faith, I have found the opposite to be true. My study of evolution as a scientist and my pursuit of integrating my scientific knowledge with my Christian beliefs have helped my faith to grow by leaps and bounds. I often wonder how my faith would have been affected had I been confronted with the evidence of evolution somewhere other than Calvin. If I had not had the support and encouragement of such understanding Christian professors who cared deeply about my personal and spiritual development, my faith might not have remained intact. But by God’s grace, I was in just the right place at the just the right time, and today I take great pleasure in studying the long history of life in God’s creation.

Evangelicals and Evolution - A Student Perspective: Introduction

This is the first post in a seven-part series on “Evangelicals and Evolution: A Student Perspective”.

For many evangelicals, their first serious encounter with evolution occurs as a student in post-secondary school. Evolution is certainly encountered and discussed prior to this, but it is usually in the form of anti-evolution propaganda. Our churches, youth ministries, Christian camps, and other Christian organizations are very good at attacking evolution; they are not so good at introducing thoughtful material on the dialogue between modern science and an evangelical expression of the Christian faith. Thus the first encounter with the evidence for evolution in college or university can be a formative experience for evangelical students; it can be traumatic or awe-inspiring, depressing or exhilarating, faith shaking or faith affirming.

Better Availability of Resources for Today's Students
Fortunately evangelical students today have access to much better resources than past generations. Today, there are numerous books, articles, and electronic material that provide a positive view of evolution from an evangelical perspective; even twenty years ago these resources were virtually non-existent. Today a healthy minority (maybe majority?) of evangelical scientists accept the scientific consensus for evolution, our OT biblical scholars acknowledge that the best scholarly interpretations of the ancient scriptures (including Genesis) do not in any way exclude evolution, and a healthy number of our theologians accept that God created through the process of evolution.

This recent, and significant, change is reflected in our mainstream evangelical institutions. For example, Wheaton (which could possibly be referred to as “Evangelicalism’s Rome”) has for years been offering a Theories of Origins science course for its undergraduates. The major course objective is to give students a background for evaluating the merits of scientific and theological claims for origins theories. Source material from a range of creationist positions (YEC, OEC, and EC) is reviewed in the course. Student surveys show that a YEC position on human origins is historically the position with the most support at the beginning of the course, and the position with the least support when the course ends.

The Series
Over the next month, in a series of posts on this blog, five post-secondary students will be sharing their perspective on evolution. Three science students will share their personal accounts on reconciling their faith with evolutionary science. In separate posts, Ryan Bebej and Eric DeVries will describe their transition from opposing evolution because of their faith, to accepting evolution while growing in their faith. Sandwiched between these posts, will be the story of Emiliano Monteiro, a student of evolutionary science, who found faith in Jesus Christ through a campus ministry, but then discovered that his new Christian community rejected the conclusions of the science he was studying. The fourth post in this series will be from Jordan Mallon. Jordan has been involved in the creation-evolution dialogue for quite some time, and he will share three concepts that he has found helpful in this dialogue. Finally, Bethany Sollereder, a theology student, will discuss why Christian academics often avoid the topic of evolution. Evangelical academia may be making progress, but there is still room for vast improvement.

The evangelical landscape on the science-faith dialogue has changed dramatically in the last generation. Although we are still a long way from making peace with science, I am hopeful that within another generation evangelicalism will have accomplished this once seemingly impossible objective. If we are to arrive there, it is this generation of students that will be carrying the torch.

Enjoy the series.

Almost Half of Evangelical Theologians Accept Evolution?

About a year and half ago I commented that evangelical theologians seem hesitant to engage in the science / faith dialogue. Chiding them as “timid”, I asked:

If we [evangelicals] cannot speak to the issues of the day, how can we expect others to be interested in the gospel? If we aren’t answering the questions that are being asked, why are we surprised when people (including our youth) look elsewhere for answers?

Evangelical theologians: This is not so much a complaint as a request for help.

A few months later, I indicated that I might have been too harsh, and that evangelical theologians were indeed re-evaluating their reluctance to consider the implications of an evolving creation. In a post on the relationship between the leading evangelical scientific organization (the ASA) and the leading evangelical theological organization (the ETS), I shared how Bruce Waltke, a former president of the ETS, had come to accept evolution. I ended this essay by chiding myself and some of my fellow ECs with the remark that:

Maybe we just need to be patient and let [evangelical theologians] think this [science / faith topic] through for awhile.

By “awhile”, I was thinking years, if not decades.

Well, maybe evangelical theologians are much, much further along in this process than many of us had ever imagined. In a survey that Waltke conducted for Biologos, he found that almost half (46%) of evangelical theologians that responded to his survey accept that God created through the process of evolution. (HT: David Opderbeck)

You read that right: 46% of evangelical theologians that participated in Waltke’s survey, accept that God created through the process of evolution.

I think there are some legitimate questions that can be asked about the methodological rigour of this survey. But even if the 46% number is somewhat inflated (and I suspect this is probably the case), evangelical theologians are not even close to being predominantly opposed to evolution.

Now if only some of this theological thinking would translate into more theological discussion and theological action ….

Patience, Steve, patience.

A New Series by Students - and other Announcements

Just a very brief note announcing a new series and some other upcoming posts on this blog.

“Evangelicals and Evolution: A Student Perspective” Series

Starting next weekend, we’ll be starting that long-promised “Evangelicals and Evolution: A Student Perspective” series. In this series five evangelical students will be sharing their personal perspectives on the science-faith dialogue. This is a series by students and for students. So if you know of any students for which this topic is (or should be) of some interest, please feel free to pass the message along. (Of course, this being an open forum, everyone can participate – even those like me whose student career is but a distant memory - yikes, those 20 years went fast!).

Psychological Type and Student Views of the “Origins Debate”

Last fall, Marlowe Embree published a series here called “The Social Psychology of the Origins Debate”. Marlowe is conducting research on how psychological type affects student attitudes to the origins debate. He has volunteered to summarize some of the preliminary results of that research on this blog. Given the timeliness of the topic to the series announced above, I’ve decided to post it either immediately following the series, or possibly in the middle as a sort-of series intermission (I like to keep my options open).

ESE status

I haven’t forgotten about the Evangelical Statement on Evolution (ESE) that we discussed here this summer – although, I must admit it has been buried pretty deep on my mental to-do list the last couple months (that day-job keeps getting in the way!). I did publish the series as an ebook for those who prefer that format, and I have started some offline discussions on how to proceed. Hopefully I’ll have something to report soon.

Polkinghorne Quotes #11: Orthodoxy – Neither Inflexible Nor Disconnected from the Past

This is the 11th post in a series on the writings of John Polkinghorne.

Orthodox theology is one of the hallmarks of Evangelicalism; the basic beliefs of the Christian faith as articulated by the inspired New Testament writers, the Apostles and the Church Fathers, and as documented in the early church creeds, are non-negotiable. We are followers of Christ that value “right belief”.

But that doesn’t mean we are locked into an ancient mindset, one that is no longer tenable in the age of modern science. As Polkinghorne states:

The Nicene Creed provides us with the outline of a rationally defensible theology which can be embraced with integrity as much today as when it was first formulated in the fourth century.

From Science and the Trinity, page 29

The reason for this, as Polkinghorne astutely comments, is that the creeds themselves are, “condensed in character” and do not “[prescribe] all the details” of how Christian theological discourse must be conducted. “Orthodoxy is not inflexibility”. [Evangelical theologians: Please take a deep breath and repeat this short, beautiful phrase ten times].

This allows for a “developmental approach” to the dialogue between science and theology. Polkinghorne states that he seeks a:

“… basis for Christian belief that is certainly revised in the light of our twentieth-century insights but which is recognizably constrained within the envelope of understanding in continuity with the developing doctrine of the Church throughout the centuries.”

From Science and the Trinity, page 28

It is this developmental approach that can lead to fruitful insights in our thinking about the Creator and his creation. But many theologians, it seems, want to abandon the wisdom of the past. This can lead to conclusions that fall well outside the boundaries of orthodoxy. Polkinghorne recognizes this danger and warns that theologians, like scientists, must stand on the shoulders of giants.

The essential issue is whether substantial new thinking in theology can satisfactorily be achieved largely in disconnection with past understanding. There is always the danger that the gusting of Zeitgeist might wrongly be mistaken for the Wind of the Holy Spirit.

From Science and the Trinity, page 26

This warning should be taken very seriously. New scientific insights present not only new theological opportunities, but also new theological challenges. We must wrestle with the difficulties, and not sweep them under the table. We trace our faith lineage a long way, from the patriarchs, through the prophets, the apostles, the Church fathers, and the reformers. They wrestled with the faith issues of their day, and we can learn from their wrestling as we wrestle with our own. And when we are wrestling, we must pray for guidance from the Holy Spirit, the source of true wisdom.

The Process of Building an Evangelical Statement on Evolution (ESE)

This is the sixth post in a series on “An Evangelical Statement on Evolution (ESE)”. If you are new to the series, you may wish to read 1) The Introduction, 2) ESE Objectives, 3) ESE Approach , 4) ESE Contents, and 5) ESE Contents Addendum first.

I would like to thank everyone who participated in the conversation on the ESE, both in the comment sections and via email; in particular I’d like to thank those who provided emails of encouragement. To me, it is clear that the time is ripe for this type of statement from Evangelical ECs. This (much delayed) final post outlines my own ideas on how we should tackle the project.

Even though the internet is ideal for connecting those with common interests, I believe that it is imperative for the ESE to be launched and lead by a group that can meet (at least initially) in face-to-face discussions. What the ESE says and how it is communicated to the broader Evangelical community will be scrutinized very closely. Since the ESE is a message of hope for our (current and future) brothers and sisters in Christ, we must make every effort to avoid careless, uninformed, or insensitive statements. Face-to-face discussions should minimize this risk.

The Process
The tasks listed below are the ones I believe are necessary to make the ESE a success. This is a more-or-less chronological process although some overlap is possible.

1) Formation of the ESE leadership group
The first step is to form a leadership group that can provide oversight to all aspects of the project, and who will be accountable for its ultimate success. This group should have experts from various academic and vocation backgrounds (scientists, theologians, biblical scholars, pastors) and should reflect the broad theological diversity within Evangelicalism.

2) Definition of vision and objectives
The first task for the leadership group is to define the vision and objectives for the ESE. The discussion during this blog series (particularly in the objectives and approach posts) may be a helpful starting point here.

3) Define and enlist a roster of authors
A small group of authors should be enlisted to draft the ESE. This group could be a subset of the leadership group; it should certainly include the same theological, academic, denominational, and vocational diversity. Ideally this roster would be composed of 4 to 6 individuals; anything more could prove unwieldy.

4) Define and enlist a group of Founding Signatories
The roster of founding signatories may be even more important than the roster of authors; ie. who signs the document may be just as significant as what it says. Ideally, all denominational, theological, and international constituencies that are included within Evangelicalism will be represented within this group in some form. The group should also be composed of respected Evangelical theologians, biblical scholars, church and parachurch leaders, as well as Evangelical scientists from the various scientific disciplines relevant to the study of evolution. Recruiting these founding signatories will be crucial for the success of the ESE. It would also be helpful if these signatories committed to providing an introduction to the ESE (either formal or informal) to their own constituency in a forum that seems most appropriate to them.

5) Define the process for drafting and achieving approval for the final statement
Although the authors are tasked with drafting the statement, they should solicit input from a wide range of Evangelicals. At a minimum the entire leadership group and founding signatories would need to approve the final wording. Yes I understand that this step could significantly delay the publication of the statement. However, I believe that formulating a high-quality statement is more important than releasing a hasty statement.

6) Publish the ESE
This is probably the easiest task; the internet is the ideal place to publish a statement of this sort and there are lots of options available. The leadership group could also augment this with other targets (eg. Evangelical publications like Christianity Today).

7) Implement a communication plan
The initial publication of the ESE will certainly be important. However, we are after lasting impact, not simply a flurry of publicity. As such, there needs to be an ongoing communication plan to ensure that believers and seekers continue to hear and have access to the message that faith and evolution are not in conflict. Fifteen or twenty years from now the Evangelical church may have come to a lasting peace with science. Until then we need a plan to continue communicating the harmony between faith and science.

8) Implement a mechanism to enroll other signatories
Finally, the ESE should have some mechanism for other Evangelical ECs to sign the statement. As well, there should be processes in place for the ongoing management of this list.

The First Step
From my viewpoint the first step is to form the ESE leadership group. And although I believe this blog series outlines a solid framework for launching the ESE project, and that an informal group made up of EC bloggers and our readers could publish a fairly good statement, we could never come close to maximizing the potential of this project. As I hinted earlier, I think the Biologos Foundation is ideally positioned to initiate this project. That fall workshop led by Tim Keller with 15 leading scientists, 15 leading theologians, and 15 leading pastors from the Evangelical community seems to me to be an ideal forum to launch the discussion. The focus of the workshop will be on:

celebrating God’s creation in light of 21st century knowledge about the universe and our place in it.

Worshiping our Creator and celebrating his creation brings joy to both us and Him. But not everyone feels this sense of wonderment and contentment. For many, discussions about how the Creator created produce only cognitive dissonance. We must go beyond celebration and communicate to others why this celebration is both possible and warranted. I believe the ESE can help accomplish this goal.

ESE Contents: Addendum

This is the fifth post in a series on “An Evangelical Statement on Evolution (ESE)”. If you are new to the series, you may wish to read 1) Introduction, 2) ESE Objectives, 3) ESE Approach , and 4) ESE Contents first.

In preparing this series on the ESE, I never intended to get bogged down in the details of the actual statement – that is a future task. However, after receiving feedback on the content in the last post, I think this brief content addendum is required to fix some glaring omissions (three), and to suggest that one of our objectives should be addressed more indirectly.

A) Randomness and Purpose

Reconciling the randomness in evolution with God’s sovereignty is a huge hurdle for many (see comments by Vance); the ESE should address this, if only briefly. In the section on purpose, we could mention one or more of the following:

1. randomness is closely tied to unpredictability. Unpredictability is often simply a function of human limitations. God does not have these limitations.
2. Scripture asserts that God is in control & can accomplish his purposes even in random events (eg. Prov 16:33, Acts 1:26)
3. God provides true freedom to his creation (eg. humanity) but is in complete control, and can accomplish his purposes, even when that freedom is abused.

Whole books have been written on this subject (eg. God, Chance, and Purpose by David Bartholomew) and rigorous debate on this reconciliation still persists, even within the EC camp. So we need to carefully consider what we say here. But to Vance’s point, we can not be silent.

B) Scientific Explanations and God

Something should be mentioned about the relationship between scientific explanations & divine action. Two related points here:

1. Scientific explanations are not an alternative for God’s action in the world; divine action and natural events are not mutually exclusive (see Hornspiel’s comments). The resolution of this false dichotomy has been so ingrained in the EC mindset (or at least mine) that we sometimes forget others may consider it a problem. Since it is a significant issue for many in our audience, we should definitely make some statement addressing the false dichotomy – maybe it should be the first item mentioned in the section on science.
2. On the other hand, science does not exclude the possibility of miracles (eg. Comment by Vance). Making scientific statements like “this event is extremely unlikely to occur given our current knowledge” or “no scientific explanation for this past event can be made at this time” are valid claims. However, science cannot rule out any event a priora. As Evangelical Christians we firmly believe that God can, has, and continues to perform miracles within his creation, and that some of those miracles would be deemed “impossible” by science.

C) Mention of the Fear of Science

An explicit statement to those “who fear science” may be counterproductive. Per the conversation in the comments with wtanksley (#1, #2, #3, #4, #5, #6, and #7), I agree we should take the explicit statement out of the ESE but address it indirectly since this target audience is important (even if there are many in this group that would not admit membership in it).

D) Positive Statement on the message of early Genesis

Stating something positive on the message of the early part of Genesis is, I suspect, the most glaring omission in the previous post – several people identified it (Joel was first). As a couple people noted (Allan & Cliff), Evangelical OT scholars have taken several different (often overlapping) hermeneutic approaches to the first few chapters of Genesis. Therefore we should be careful not to adopt one single approach. Still, I think there are some theological statements that should be mentioned. An example of what we might say is below (a slightly modified version of what Allan proposed):

The early chapters of Genesis have much to teach us about God (his sovereignty over all of creation, his faithfulness, and his love), creation (it is good, it owes is being to God) and humanity (our creation in the image of God, our disobedience, and our dependence on God’s faithfulness to repair our relationship). However, the inspired writers were not trying to convey scientific information in these early chapters and we should not expect it to answer our modern scientific questions.

So, yes I am abandoning my initial hesitation on taking a firm stance against scientific concordism.

Whew …

Not sure if I mentioned it before, but writing a short statement is probably going to be an order of magnitude more difficult than writing a long one.

An Evangelical Statement on Evolution (ESE): Contents

This is the fourth post in a series on “An Evangelical Statement on Evolution (ESE)”. If you are new to the series, you may wish to read the Introduction, ESE Objectives, and ESE Approach first.

Crafting a statement on evolution may be difficult for Evangelical Evolutionary Creationists (ECs). On the one hand, this is a very contentious topic in the broader Evangelical community and we must be careful if we are to have a positive impact on that community. On the other hand, many salient aspects of the dialogue are contentious even within the very small EC community. In the last post we discussed “How” we should say what we need to say; in this one I’ll lay out my suggestions on “What” we should say.

Some Initial Notes
I) A qualification: This is a broad overview of the content, and not a suggestion for the final (or maybe even initial) wording. My hope is that others will take this content and create the final statement (more on that in the next post)

II) A note on style: I see three options for the ESE (other suggestions welcome)

1. A style similar to the Clergy Letter Project
2. A “We believe” statement – somewhat like a statement of faith
3. An Open Letter to our Evangelical community

My initial vote would go with #3.

III) Sections: I have divided the content into 6 sections: Creation, New Creation, Scripture, Science, Biological Evolution, and Purpose. These do not need to form 6 sections in the final ESE but I believe all of this content should be included in some manner.

A) Creation
The ESE should begin with an emphatic affirmation that we believe in creation. We trust in a God to whom the universe owes its origin and being. We trust a loving Creator who continues to sustain his creation from moment to moment. Even though the term “creation” has been tarnished in our modern culture, we need to reclaim and proclaim creation. As Richard Bube outlined most eloquently back in 1971, “We Believe in Creation”.

B) A New Creation
We also look forward to a new creation, when “All things will be made new”. The resurrection of Jesus Christ is both our hope and our promise. But this New Creation is not something that is restricted to the future. It is in our hearts. The Kingdom of God has already come. This is the good news we want to share with others.

C) Scripture
As Christians, we are “People of the Book”; as Protestant Christians we maintain the authority of Scripture; as Evangelical Protestants we continue to affirm the inspiration and authority of the Bible, from Genesis to Revelation, even when many of our Protestant cousins no longer agree with this claim.

Three points for discussion here:

1. I believe the ESE should remain silent on inerrancy, even as umbrella organizations like the NAE and the EFC are silent. Some Evangelical EC’s may still strongly affirm inerrancy (although, maybe not the version articulated in the Chicago Statement). Other Evangelical EC’s (maybe most) have strong reservations on inerrancy or at least would wish to qualify the term.

2. I am not sure if the ESE should say anything about scientific concordism. Some (probably a very few) ECs still maintain this hermeneutic strategy. So I’m tempted to be silent on this as well since a) I think the ESE should be as “big a tent as possible” and b) I think we should minimize negative terminology. On the other hand, as Rob mentioned here, scientific concordism is very problematic. So maybe the statement needs to say something as simple as “God’s Word is not intended to teach us science”.

3. More fundamentally, what does the ESE state about specific interpretations of Genesis – particularly Gen 1-11 or maybe just Gen 1-3? I am at a loss on what to say here – I’m tempted again to remain silent. How does one produce a statement which is acceptable to both staunch concordists (eg. Glenn Morton and Dick Fischer) and to those who maintain that the early part of Genesis bears little relation to historical or scientific fact (eg. Denis Lamoureux and Paul Seely)?

D) Science
Two things we should mention:

1. Christians are called to be people of integrity. This includes the area of science. We need to go where the evidence leads us, not where we think the evidence should go.

2. Many Evangelicals fear science (see ESE objective 2b) . This is highly regrettable. Since science is the study of God’s handiwork, Christians should revel in the study of creation. As Stephen Matheson noted, opponents of faith stole the reverent study of science from the Church; it may be time to steal it back.

E) Biological Evolution
I have already received several suggestions for what to include here. My view is that we include only those claims that are well supported by the evidence. This basically maps to E1, E2, and E3 from Allan’s definitions for evolution:

• The earth is billions of years old and the geological record shows a progression in the development of life over many millions of years.
• Common descent: The evidence strongly indicates links between all living organisms both in the present and in the past. Thus we can say with some confidence that any two living organisms on earth today share a common ancestor (maybe in the very ancient past).
• Many different evolutionary mechanisms (eg. natural selection, genetic mutations, genetic drift) are important factors in the development of life on earth. It appears that God used these mechanisms in creating life, including the creation of humanity, the living organism he created in his own image.

My suggestion is that we leave out E4 (that evolutionary mechanisms completely account for common descent). Personally, I have no problem with E4 and believe it is theologically attractive and sound. However, I also believe the really important hurdle for the Evangelical church is common descent; let’s not make the bar higher than it needs to be (or possibly higher than it is warranted).

F) Purpose
Many people equate evolution with purposelessness. We must state categorically that this is incorrect. God has a definite purpose for creation; he has revealed much of that purpose through his written Word and the Word made flesh. God has both the ability and the will to accomplish that purpose, no matter what the cost (and thus his ultimate sacrifice). That his purpose will be accomplished is ultimately assured – even though he has given much freedom to his creation (including rebellious humanity).

I suggest that the ESE remain silent on design. I am sure that some ECs will be passionate in their desire to include some positive affirmation of design in the ESE; I am equally sure that many others (maybe most) would just as strongly wish to articulate a rejection of Intelligent Design (at least the ID movement). I think neither strategy would be helpful in accomplishing the goals articulated earlier. Design is a slippery concept, and I doubt we will achieve consensus on how we should articulate our position on it. More pertinent however, even though all of us believe that an intelligent designer (our God) was responsible for creation, design is not nearly as strong as purpose, is not as scripturally relevant as purpose, and is not as theologically important as purpose. Thus purpose must, in my opinion, be included the ESE while design should be neither affirmed nor rejected.

G) Conclusion
In our conclusion, I think we should affirm that we believe that harmony between faith and science can be achieved. However, we should also acknowledge that there are differences of opinion on how that harmony is reached. There is no point in pretending there is consensus when there may be significant differences of opinion between us on matters like biblical interpretation and models for divine action. What we share however, is a faith in the Creator God, and a desire demonstrate integrity in the study of his creation.

Finally, I believe we should directly address objective #2 defined earlier, ie. Helping those struggling with issues of faith and science. We might articulate it as follows:

• To those Evangelicals considering abandoning their faith because of the evidence for evolution we say, “The conflict between science and an Evangelical expression of the Christian faith is completely unnecessary. We can trust the Creator God even if our understanding of how he created has changed over the centuries.
• To those Evangelicals that fear science we say, “Do not be afraid. Science is simply the study of God’s creation. A deeper understanding of creation can lead to a deeper appreciation of the Creator.”
• To those who are considering a commitment to Christ we say, “You CAN have the best of both worlds; both the one that leads to forgiveness, love, and spiritual fulfillment and the one that is intellectually satisfying and coherent with a scientific worldview.

Ok, in my last post I said the ESE should be short. However, in describing the contents I wrote possibly my longest post ever. Maybe this is going to be even more difficult than anticipated.