Threads from Henry's Web

Category: Theistic Evolution

  • Bruce Waltke Resigns from RTS

    Reformed Theological Seminary has announced that Dr. Bruce Waltke has resigned his position as professor of Old Testament at their Orlando campus. The blogosphere is pretty active on this story, including a story at Inside Higher Ed and a note on the BioLogos blog.

    The apparent starting point for this was a video of Dr. Waltke endorsing evolutionary theory in a conference sponsored by BioLogos. (Please note that the RTS statement does not mention this reason.) The video has since been removed. As noted again on the BioLogos site, Dr. Waltke stands by what he said, but was concerned about the way in which he expressed it.

    I want to note here that RTS is a confessional seminary, and I believe they have a right to hire seminary professors who will teach in accord with their confession. Others, of course, have the right to judge the education provided based on that criterion as well, and for those who support RTS, that sort of doctrinal protection is expected.

    I personally find it unfortunate, as I would like to see Christians agree to disagree agreeably on the issues of creation and evolution. Within the church we should, I believe, have some freedom to discuss this sort of issue. Since Dr. Waltke is by just about any measure someone more conservative than I am, I have to feel some concern about this kind of issue. (Note that I am self-employed, so nobody is going to ask for my resignation, and I’m a member of the United Methodist Church, which has many ministers who make me look very conservative.)

    In 2008 I reviewed, or more accurately wrote a few notes on Dr. Waltke’s An Old Testament Theology. My view was not entirely favorable, including some of his comments on naturalism and evolution. It appears that I may have been a bit more critical than I should have. I would note, as I did there, that it is perhaps a bit arrogant of me to be so critical of someone with Dr. Waltke’s stature. I keep his An Introduction to Biblical Hebrew Syntax within arm’s reach when I’m studying, and his scholarship is outstanding.

    I guess what I’m saying here is that if Dr. Waltke can’t be part of the conversation in evangelical Christianity, then we’re in some trouble. I certainly hope he continues to write and speak. I would like to continue to be challenged by his scholarship, and I’m sure there are many, many others.

  • The Need for my Series on Interpreting the Bible

    … amongst many other things.

    As I’m preparing to move forward in this series, which covers only one small area, I find this post from the generally enlightening Jason Rosenhouse, who lauds simplistic arguments in putting down other simplistic arguments.

    He approvingly quotes Coyne:

    Unfortunately, some theologians with a deistic bent seem to think that they speak for all the faithful. These were the critics who denounced Dawkins and his colleagues for not grappling with every subtle theological argument for the existence of God, for not steeping themselves in the complex history of theology. . . .

    Just so! In the same way as I would accuse someone of finding the least qualified person who calls himself a scientist, say someone with a high school level of scientific knowledge, I object when someone targets their arguments against theism at the level of the church pews.

    Certain people on the non-theistic side of this debate expect theists to drop to the lowest common denominator while not treating scientists in the same way. It’s fine if they wish to argue in that fashion, but they shouldn’t be surprised when those with more than a high school knowledge of theology find their arguments unconvincing.

    The success of Dawkins et. al. is more due to the miserable level of Christian knowledge than to any brilliance on Dawkins part. On theology, he writes like a rank amateur–and I say that as one who deeply admires his scientific writing.

    In the very manner I outlined in my previous post, these folks imagine a set of beliefs, note that this set of beliefs conflicts with evolution, and then announce that evolution cannot be reconciled with Christianity.

    But since that set of imaginary beliefs is hardly even related to my own beliefs, and those of many other Christians, I can hardly be expected to concern myself with reconciling the discrepancies, can I?

    (Let me call attention also to Tony Mitchell’s recent post The Dilemma of Science and Faith.)

  • Design Language and Evolution

    Charles Jones has a post a Power of Suggestion in which he notes the following:

    But evolution can’t “allow” things, because it’s unguided. And it can’t make any mistakes, because it makes no decisions. Take note: whenever people try to explain how something happens through evolution, they always resort to the language of design.

    Now there are quite a lot of problems with the usage of language that is involved here, one of which is referring to evolution–a process–as an “it[-with-consciousness]” that does or does not do particular things. If we think of evolution as a process, however, without trying to make it into an entity, it’s quite proper to refer to a process “allowing” certain things and excluding others.

    While evolution may not be guided, there are things that work and things that don’t. Body forms develop in certain ways, both because those ways work and thus the possessors of the form in question survive, but also because the possible alterations in a form are limited. Perhaps if some different body organizations had survived the Cambrian, we would have a different set of alternatives now.

    So evolution can “allow” or “disallow” certain options, provided one is thinking not of the conscious decisions of an acting person, but rather the constraints of a process. Think of a simple filter. Let’s consider a box with a mesh covering the bottom. Gravel and sand is poured into the top, and the filter only allows rocks of a particular size to pass through. It doesn’t make mistakes; what happens simply happens because of the constraints–or lack thereof–in the process.

    There are two major ways in which language about evolution gets confused. First, we have a failure to see language in its proper context. The word “allow” has a different sense when used to say, “The mother allowed her son to cross the street alone”, as opposed to saying “the filter allowed the smaller rocks to pass but stopped the larger ones.” The mother may have been mistaken in what she allowed; the filter either works or perhaps some of the wires are broken. But it can’t be mistaken!

    The second, however, can be more dangerous. We have evolved language to deal with things in our more immediate environment. For most people, a year is a long time. Long term planners may think in decades. Few think in centuries. But evolution occurs over the course of billions of years. Thus we start with a problem. We have to move to observing the present and inferring things about the past. We see this confusion regularly in discussions of whether evolutionary theory is really science.

    But even further, we have to look at natural processes that accomplish results. Now at first, as primitive human beings, we would think of events simply as individual happenings. So language to discuss processes would almost always involve an actor. In fact, when we filled our universe with spirits and gods, they very often fulfilled that need of an actor.

    But for a process that simply happens because that’s the way it is, we’re a bit short on words, and we’re often uncomfortable with those that we have invented. Note the insecurity produced by the words “random” or “unguided.”

    Yet as a theist who accepts evolutionary theory, I believe that even the unguided processes are not, ultimately, absolutely unguided. They’re just unguided in the sense in which we are used to using the terms. If there is a God who created the laws of the universe, then the processes that are constrained by those laws are ultimately fulfilling his will, even if his will was only that those processes work in that way.

    Nonetheless, perhaps we need a language to describe action without conscious intervention. Or, on the other hand, we could just realize that the language of design used in describing unguided or remotely guided processes is metaphorical.

    Ultimately, you can see, I don’t believe language makes reality. It just simultaneously makes it possible to discuss something, while also making it a bit confusing. It too evolved with constraints.

  • Interpreting the Bible I: Obvious Exegesis

    I’m starting a short (I hope) series on interpreting the Bible. This is in response to a series of posts I read recently. The first two were from EvolutionBlog, OEC vs. YEC and The “Terrible Texts” of the Bible. I then encountered A question for Christians on Positive Liberty, which discusses some poor (in the both mine and the post author’s opinion) exegesis used with regard to homosexuality. Though I do read Positive Liberty, I actually went to that post via Dispatches from the Culture War, who agreed with and commented further on the post here.

    I have two more kind points of meta-posting. First, what interests me in these posts in particular is that all of the authors involved are people I read regularly and respect, though obviously I disagree with them on some issues. I’m not talking here about stupid approaches to the Bible, but rather, misunderstanding of Biblical studies as an academic enterprise and also of the role of the Bible in Christianity. Second, I’m posting this here on my Threads blog, rather than on my Participatory Bible Study blog, because I’m most interested in commenting on the social aspects.

    Now for those who were not too bored by the introduction . . .

    What distresses me here is that while those involved in scientific endeavors quite rightly expect others to note technical nuances in their fields, or at least to admit those nuances are inaccessible to them, they often don’t grant similar respect to another field. I’m going to get to material on the Bible and homosexuality in later posts, but right now let me just illustrate from the creation vs. evolution debate.

    It’s quite common for a scientist, let’s say an evolutionary biologist, to comment on how some creationist fails to comprehend details of an issue because that person is a non-specialist. This is very important and quite appropriate, because people who don’t understand certain issues precisely can make wildly silly remarks about it. An engineer may not be well equipped to understand cell development. I’m not really all that well equipped to understand any of the above, which is why I stick my nose in a book when posting on science and/or get someone more expert to check what I write. (On a blog, I can count on correction in the comments, but those usually come from people who know even less than I do.)

    Similar courtesy is often not extended to experts in Biblical studies, however. Scientific experts are quite quick to comment on just how people in Biblical times understood the world, and what their statements on such topics actually mean. One example is the common statement that the Bible “clearly” supports young earth creationism, so that anyone who is a Christian but doesn’t support a young earth is “going against the Bible.” It’s one of the few things on which non-theistic evolutionists and young earth creationists can agree!

    But stating that the Bible “clearly” supports young earth creationism is an example of “obvious exegesis.” I use that particular collocation of words in my title because it makes my hair stand on end. I hope I can make some of my readers feel similarly about it as I write.

    In discussing this I’m going to look at two aspects of Biblical interpretation. First, exegesis. I’m going to simplify by restricting the word “exegesis” as I use it here to mean “getting to understand what the original author meant to the people to whom he originally spoke or wrote.” (We’ll find, however, that even such an apparently simple label as “original author” is somewhat complex.) Second, we have application, or the way in which people who use the Bible in their lives in some way take Biblical statements and apply them. This one isn’t so simple either, and not just because modern Christians try to accommodate the Bible to modern science.

    For this introductory post, let me simply take a look at one statement from Jason Rosenhouse:

    But for all of that, I do still have quite a bit of sympathy for their interpretation of Genesis. It sure looks to me like twenty-four hour days and a young-Earth were what the Biblical authors intended. The text itself describes the days as being bracketed by an evening and a morning, which is a very odd way of speaking if something other than twenty-four hour days were intended. . . .

    Now oddly enough, Rosenhouse gets around in the paragraphs following this one to a couple of the key points of exegesis that do not fit into a young earth model, but he misses significant details, and also some of the key ways in which an expert in appropriate areas in Biblical studies would look at the text. Note here, of course, that I am not an “expert” in the “doctoral degree and academic involvement” sense. I’m a popularizer. That’s important, because an expert in any one of the areas I’ll touch on would make this more complex than I do, not less.

    So is it so obvious that Genesis describes creation in seven literal 24 hour days? That all depends. In what context are we studying what part of Genesis? Rosenhouse does not that Genesis 2 is different from Genesis 1, but he only notes the length of time involved, not the key point, which is that Genesis 2 is itself a creation story that differs from Genesis 1, that it does not have any days of creation at all, and that it is chronologically incompatible with Genesis 1. If I step beyond Genesis I should point out that Psalm 104 is also a creation story that skips that part.

    So when we do exegesis, we have several levels at which we can look:

    1. The textual pre-history, in this case Genesis 1:1-2:4a vs Genesis 2:4b-24. We will get a different answer to our questions in looking at the original intent of each author. (Note that I have a breakdown of these stories according to the sources here.)
    2. We can look at the redactor who somehow combined the two stories. The interesting thing here is that he is unlikely to have been unaware that the two stories do not share a time framework, and are not actually chronologically compatible. In interpreting the combined text, we have to take that into consideration. Did he mean Genesis 1 to be taken as the chronological framework, which should then be imposed on Genesis 2, or did he see them as compatible in another sense? (If, as I argue below, Genesis 1 is liturgy, while Genesis 2 is a narrative sharing many, but not all, characteristics with myth, then it is quite possible that he intended the reverse–that Genesis 2 is closer to the history, while Genesis 1 is the way in which it is celebrated liturgically, and the time framework is entirely liturgical.)
    3. We can look at their canonical position as part of the Torah. This involves adding the Sinai experience and the 10 commandments, which pushes us back in the direction of a literal creation week.
    4. We can look at them in the broader canon of scripture, in which case we must not only add those points at which a literal creation week is described, but those texts, such as Psalm 104 or Proverbs 8 that describe creation differently.
    5. Finally, we get to the point of application, as in what is the community that uses the Bible as scripture expected to believe about this material. This is where those who are not part of the community, and especially those who once were but no longer are tend to be very dogmatic. The “true” Christian way is to figure out what the original author said and then to believe that. I’m going to deal with this in a later post, but I will simply note for now that this has never been the actual approach, even when people most vigorously claimed it was.

    So what would the “obvious” exegesis of Genesis 1-2 be, actually? I hope I’m giving you the sense that this is not quite so simple. Rosenhouse is certainly right on one point, in my view. Genesis 1-2 was not intended to describe the process of evolution. As he says:

    Ultimately, it is very hard to believe (to put it kindly) that a writer setting out to communicate a lengthy creation process over billions of years would have written anything like what Genesis records. . . .

    Just so. It’s hard to believe, and you shouldn’t believe it.

    But then he says:

    Or you can take the most sensible approach. That’s where you recognize that the Bible (more specifically the Torah) is not inerrant, and it is not the word of God. . . .

    While I certainly agree that the Bible is not inerrant, the rest simply does not follow. A simplistic idea of how one gets from scriptural text to doctrinal belief is posited and then discarded. An idea of the word of God that may or may not be correct (or more importantly held or not held by a community) is assumed and then dismissed.

    If I believe that errancy is incompatible with the phrase “word of God” then obviously I must discard it if I discover error–or, perhaps, alter my view. But having discovered that Genesis does not describe evolution does not remove the option of allegory, or any number of other points. (I’m going to discuss the meaning of “word of God” in a later post in this series.)

    So let’s go back to the initial point of “obvious exegesis.” Just what did the Biblical writers think they were writing in this case. Was it chronology? Was it narrative history? Allegory? Myth? Here is where I find myself most annoyed with superficial looks at what the Bible might mean, whichever end of the spectrum they come from. Allegory is a particular type of literature. Myth is a particular type of literature, as is narrative history, theology, liturgy, and so forth. All of these occur in the Bible, and all of these are written to answer different questions or to serve different roles.

    Those liberal Christians who call Genesis “myth” are doing as much or more disservice to the Bible as those Christian fundamentalists who treat it as science or history. It is none of the above. In fact “it” cannot be so classified, because “it” combines different types of literature into one text.

    The redactor of Genesis had before him (or in his head) genealogies, stories from various sources, poetic elements, liturgy and theology, which he wove into a new text we call Genesis. I would argue that Genesis 1 is liturgy, and that is a fairly common view amongst experts. Now liturgy is not myth and it’s not allegory, though it may partake of aspects of both. For example, when the minister on Easter Sunday morning announces “He is risen!” as part of the liturgy, nobody supposes that he is claiming that Jesus just rose from the dead, nor does one suppose that the liturgy means that this rising occurs annually. Nobody who understands the liturgical calendar supposes that this statement is made precisely (even to the day or week) of the anniversary of what it celebrates.

    Neither does Genesis 1 necessarily mean that the writer or those who used it in their liturgy actually believed that the earth was created in six literal days followed by a literal day of rest. In fact, allegorical interpretations of the seventh day come much before modern times, as, for example, in the book of Hebrews. But even earlier you get sabbatical years and cycles of seven years, all based on this same concept.

    Were you to ask the Israelites just what they believed at the time when Genesis took on its current form, I would personally guess that they would believe something like a literal week “a long time ago.” (I would note that Daniel seems confused on some chronology that occurs over only a few centuries. We’re talking millenia. That probably means “ancient times.”) I also think they would be surprised at the question, simply because it didn’t occur that much in their world. My guess as to their answer is not obvious, however, it’s just my guess. They might have just looked at the questioner oddly and had him locked up as nuts!

    Genesis does not answer the kind of questions we seem to want answered regarding origins, because those were not the questions that the authors wanted answered, and they wouldn’t have had a clue as to the answers even if they had asked them.

    Note that I have not excluded Jason Rosenhouse’s view. Much of what he says the Biblical text doesn’t mean is quite likely correct. But looking at what it does mean is substantially more complex. Understood in its historical context I would say that the Bible provides very little comfort for any of the groups. The Biblical authors would, I think, be equally surprised by efforts of young earth creationists to lock their days and their chronology into stone, by the day-age efforts of old earth creationists, and by efforts of some Christian evolutionists to suggest that the Bible really teaches their view. It simply doesn’t tell any of these stories, or answer the questions these stories intend to answer.

    I intend to continue with posts on the meaning of the phrase “word of God,” on how scriptural application is determined, and how this relates to the issue of the Bible and homosexuality as I continue.

  • Albert Mohler Steps in It on Evolution

    There are some basics about what evolution is and is not, and what the various positions of both creationists and evolutionists are, that everyone who steps into the debate should know. Some examples include the difference between a young earth and an old earth creationist. I’ve seen a few discussions in internet fora in which someone explains the age of the earth in great detail to someone else who actually agrees.

    Then there is the difference between an intelligent design (ID) proponent and one of the more specific types of creationist. An ID proponent might be young or old earth, or might even accept most, but not all, of the features of biological evolution, as does Dr. Michael Behe.

    Someone of the stature of Dr. R. Albert Mohler, Jr. should be aware of these things. I don’t mean he has to agree with anyone else’s position. Merely that he should be aware of what those positions actually are. Pretending that alternative views don’t exist strikes me as just a bit deceptive.

    Nonetheless, Dr. Mohler writes, in The End of Evolution (article, not book), writes in his introductory paragraph:

    The evolutionist is locked into an intellectual box from which there is no rescue. Evolutionary theory is naturalistic by necessity – everything must be explained in purely naturalistic terms. Only nature can explain nature, and there is no other source of meaning or truth. Thus, in the end the theory of evolution – and the theory of evolution alone – must explain everything about humanity.

    Now I could fisk the entire article, almost word by word, but I’m just going to touch on three paragraphs. You see, there may be a few people out there who believe that evolution explains absolutely everything, but there are very few of them.

    What evolution does is explain, within the bounds of science, how live diversified on planet earth. It would also propose how life may well diversify anywhere. It is not merely evolution that is naturalistic by necessity, but science itself. That’s for a rather simple reason: Science is designed to explain the natural world. It is ill-equipped to explain the supernatural, because the supernatural does not function as the natural world does. That’s why we call it supernatural.

    Now one may not believe there is a supernatural, but if one does believe in something supernatural, it would be extremely odd to also believe that the supernatural followed natural laws. If it did, we would simply call it natural. On the other hand, if it does not follow natural laws, how would a method designed to study things that follow natural laws study it?

    Imagine the lab experiment for chemistry (the only science I took in college). Careful instructions are given as to temperature, what chemicals one is to combine, how, and when. Then the teacher announces, “Then, if God wills it, the whole thing will light on fire!” It’s silly. I think everyone knows it’s silly.

    Here’s the problem. Many Christians living in western culture are so thoroughly convinced that science is the best way of knowing that they want to put their faith, the most important thing in their life, on a foundation of science, somehow.

    But faith is not science, and God is not a proper object of scientific investigation. Oh, we can see what God has done via science. I would suggest that if a miracle actually takes place, the scientific evidence for the physical event should be present. But even so we do not see a miracle. Rather, we see the results of the miracle. We simply have an event for which we lack an adequate natural explanation.

    If you can’t accept that there are other ways of knowing than science, then you probably shouldn’t be a Christian, because science is never going to make a scientific theory of the Christian faith. It cannot because of its nature and because of the nature of science itself.

    When Christians say evolution is naturalistic, they are quite correct. But when they treat that as some special thing about evolution as opposed to all other branches of science, they are in serious error, both scientifically and theologically (from the viewpoint of orthodox Christian theology). Scientifically, they try to examine a phenomenon that is by definition not available to scientific inquiry. Theologically they try to put God in a box, regulated by natural laws. The god that they can fit in that box is not God.

    A bit further on Mohler says:

    Evolutionary theory cannot possibly explain the totality of human experience, much less the reality of human origins. Evolutionists – if consistent – believe that every human experience, every emotion, every physical attribute, every hope, and every fear is simply a feature developed by means of natural selection.

    Of course, looked at from the Christian point of view, evolution cannot explain the totality of Christian experience. It’s not supposed to. As a Christian, I believe the totality of human experience involves origin from God and an experience with God, neither of which are defined in a way that science could even investigate.

    But neither can any other scientific theory explain all those things that it does not purport to explain. Now there is a great deal that evolution can explain. In fact, I think what evolution can explain would make Dr. Mohler very uncomfortable, and so he has to make a broadside attack on something he clearly does not understand. Evolution can explain a great deal. (See my earlier notes on the book Random Designer: Created from Chaos to Connect with the Creator for more information.)

    Finally, I want to address this paragraph:

    That’s a cold theory, and it just doesn’t make sense to the vast majority of Americans – and it shouldn’t. The Christian worldview offers a far more satisfying, true, and understandable account of human origins and human existence.

    As a minor point, let me note that the majority of Americans are not really equipped to evaluate the evidence for biological evolution. It requires certain skills which the majority of us do not possess. I’m a well-read layman on the subject, yet I would refer you to others to discuss the science, while I discuss Biblical and theological issues.

    But as for it being a “cold theory,” it’s also a cold fact that a hurricane will follow it’s proposed course and there’s nothing I can do about it. Shall I reject it because it’s cold, inexorable, and so incredibly NOT warm and cuddly? The fact that the Christian worldview, or rather Dr. Mohler’s particular version of it, is satisfying doesn’t make it any more true. In theology we would have things such as legalism, the notion that one can earn one’s salvation. One can construct such a system that will be quite satisfying. But assuming Dr. Mohler is a good Southern Baptist, he would not accept the satisfying argument as a demonstration of their validity. He would argue that one can’t earn salvation, that it is God’s gift.

    Which leads to the word “true.” If we are to determine whether evolution is true we have to go right back to that place that Dr. Mohler apparently wants to avoid–natural, and naturalistic, science. Methodologically naturalistic, of course, which simply takes note of the fact that science studies the natural world, not the supernatural.

    The facts do not adjust themselves to our convenience and comfort. Whether I like the idea of evolution or not is quite irrelevant to whether it is a valid theory.

    Meteorology is a cold theory. But whether I accept it, or replace it with an alternative theory of lovingly God-guided hurricanes, that hurricane is still coming. It cares not in the least how comfortable I am.

  • Explaining Suffering – or Not

    As a follow-up to my notes on God’s Problem, I would like to comment briefly on how a diversity of explanations do coexist, and how they might justifiably do so.

    First, despite our best efforts to find logical explanations, in general people use case by case explanations pretty readily. They may believe that one person suffers because of their own sin, another is under the attack of the enemy, and yet another is having his faith tested. Simultaneously, they may look strictly to a future divine intervention to resolve the problem.

    Second, I would ask if the problem of suffering is actually a single problem. There is no necessity that all suffering be explained in a similar fashion. It is quite rational, I think, and frequently done, to divide suffering from natural disasters or non-moral causes as one issue while suffering because of wrong moral choices of others or because of evil is quite another matter.

    This will even work its way into the creation-evolution debates because of the question of whether physical death predates human sin. Old earth creationists and theistic evolutionists both have to answer this question if they are to claim compatibility with Christian theology. Young earth creationists maintain that both groups are out of bounds on that very issue.

    My observation is that any explanation of suffering fails at some point, or at least fails to satisfy.

    1. There is no explanation–suffering just happens.
      This may well be right, though I think there are some reasons why we live in a universe that is so designed as to allow suffering. The problem for this one is that it is ultimately unsatisfying for a great many people. They just can’t accept it.
    2. Suffering as a punishment for sin.
      This one works for some, though it tends to lead to vindictiveness and to erode love for one’s neighbor. Consider the implications of those who believe HIV/AIDS is a judgment on gays and lesbians. The view is corrosive. (Note that this isn’t a valid argument against it being true, though I think there are such valid arguments. The main problem here is that one will inevitably encounter someone who is clearly undergoing undeserved suffering under this view, and that tends to shake one up. Then the question becomes not only why good people suffer, but why God would discriminate between one bad person and another. For example, why would HIV/AIDS be created to punish gays, while somewhat lesser STDs punish promiscuous heterosexuals? (Please note that the question is based on a false premise and I’m aware of that. It is one of the questions, however, that tends to shake one’s faith in the basic premise, as it should.) Alternatively, why would a hurricane hit New Orleans one year, but a relatively quite area of coastline another? Is there supposed to be a correlation between the evil and the response?
    3. Suffering as a test of faith.
      Suffering does test one’s faith and many other things, but the question is whether a God who intentionally puts one into such a test is in accordance with a “loving” God. We can, as I have noted, adjust our view of what “loving” means, but that has its own risks. I tend to think that our faith is tested, but that God here operates in terms of parameters, not precise direction.
    4. Blessing and cursing.
      This is simply a variation on punishment for sin. An additional problem here is that my sin may harm many, and my good deeds may benefit many. I may cause undeserved suffering or undeserved blessing. If I manage the family finances badly, more people suffer than me. One is reminded of Abraham’s question about destroying the innocent with the guilty (Gen. 18).

    All of these views have various difficulties, but I think few people adhere strictly to just one. I do think that many tend to claim just one even if they don’t use it consistently. The bottom line here is a very human one–most of us can’t stand not to have an answer. If we see someone else suffer, and we don’t have an explanation that either excludes us from a similar result, or at least limits our liability, life can be too difficult to face.

    I still do not have a good explanation. At the root of the way I understand this, however, is the notion that God creates a universe and then largely lets it function. He may intervene in order to have communion with his creatures, but he does not routinely alter the course of cause and effect in the physical world*.

    Now I get to return Ehrman’s book to the library, and go back to cogitation. I hope you have enjoyed the journey.

    *For this reason I tend to reject the idea of some that toward the “end times” (whenever they may be) we have massive healing and so forth.

  • An Answer for Mark: Death as a Divine Tool

    Mark responded to my post Dealing with the Theological Implications of Evolution, and in turn poses a question to me, well summarized in the last sentence of his last paragraph:

    What is the particular problem that is raised that Stegosaurus had a million or so years in the sun but now is no longer?

    Which reminds me that I get in the most trouble for the things I don’t say in a post. That question needs to be put into the context of the point I was trying to address in the post. Some Christians respond to evolution by saying that it doesn’t really make any difference. Genesis tells us that God created; evolution tells us how God created.

    Depending on your audience, that will mean substantially different things. In some ways I regret growing up and essentially completing my formal education as a young earth creationist. There are so many lines of inquiry I would have pursued. I don’t mean things that would have advanced knowledge generally, but that could have advanced my knowledge.

    At the same time, I understand how young earth creationists think, and telling them that evolution doesn’t make any difference is quite futile. You see a substantial part of the young earth creationist background involves an understanding of the fall. I’m not saying that every young earth creationist feels this way, but I personally haven’t encountered one who doesn’t.

    The fall of humanity happened at a specific historical point. There was no sin in the world before that, and there was sin afterward. The physical world suffered as a result of sin, and was, in fact, dramatically altered because physical death was introduced at that point. (Never mind how an ecology would function without death.) In the particular form in which I learned it, the deteriorating ages of the patriarchs in Genesis 5 & 11 indicates the deterioration of the very fabric of the universe, or at least of life, so that people became less and less long-lived as they separated from God.

    In that context, to say that evolution makes no difference theologically is nonsense. Evolution makes all the difference in the world. If God used evolution as his tool to create the world, not only is the chronology different, but the connection between sin and physical death is broken. There might be some deterioration of the world after sin, though no evidence of this is available, but the direct connection cannot exist.

    For people who hold the young earth creationist viewpoint, at least in the form I grew up with, evolution is a devastating blow to all they hold dear. If the fall did not cause deterioration, then how can redemption cause recreation? Remember here that they believe this does involve the physical world, all of creation (Romans 8:22). Everything from God’s personal care of everyone, to redemption, and finally to the life hereafter and the new creation falls under their system if evolution is true. The theological impact is massive.

    I would add a side note on the “gap theory” or “ruin and restoration creationism” which holds that the earth is very old, the same age as that held by mainstream science and by old earth creationists, yet that sin was brought to earth before the creation that occurred in Genesis 1. In their view sin caused death, but did so before Adam was created. Adam then participated in that death at the fall. For them successive extinction events can become successive acts of destruction by God intended to wipe out or punish evil. Evolution is still devastating to their theology and they would reject it vigorously.

    One other odd view is Bill Dembski’s view that death was introduced prospectively, i.e. God knew that evil would occur and dealt with it before the fact. Adam was thus responsible, even though he sinned much later. I blogged about it a bit here, and Dembski’s article can be found here. (Note that he has revised this several times, so quotes from it in any earlier articles may be wrong. I’ve tried to note the date, but I think I forgot a few times. I always used the version that was online as of the date I posted.)

    Old earth creationists and theistic evolutionists are in essentially the same place on this. Death must be seen as a natural part of the way the universe is designed, and death becomes God’s tool. I would say that the issue is even harder for old earth creationists. Let me digress for a moment to explain why.

    I’m not much impressed with the common argument that God didn’t create evil; God created Satan, who then rebelled. In other words, I don’t feel the separation between God taking action directly, God creating someone who has the option to take an action, or God creating a process that has that same effect. If God created Satan knowing he would do evil (a requirement if one accepts foreknowledge, which in the traditional sense I do not), then God is equally responsible. If God creates a world in which the holocaust can occur, he can’t evade responsibility. In scripture, I don’t see any great effort to avoid God’s responsibility for whatever happened. That seems to be mostly a later effort.

    Let me illustrate. Supposing I have responsibility for a group of children, and I let them loose in a room full of valuable but fragile items. I don’t set any parameters, but simply tell them to play and then I run off. I don’t come back, observe, and most importantly intervene when their play gets lively and the valuable items are broken.

    If the owner of the valuables comes to me and charges me with responsible, will he except the excuse that the children did it? I suspect not. I put the children there. I didn’t instruct them properly. I didn’t monitor them, and I didn’t intervene to stop them. I think most people would regard me as responsible for the breakage.

    In the same way I regard God as responsible for the universe. I think I have warrant to believe that God regards God as responsible for the universe.

    But the fact is that in my experience most people do not agree with me with regard to God. They do find “the devil did it” to exonerate God in some sense. In that context, I think the old earth creationists have a bit of a problem. As a theistic evolutionist I believe that God so ordered the universe that there would be processes that would bring about life and allow it to diversify. I must accept that God is thereby responsible for such things as scarcity of resources; no diversification would occur if there was no selective survival.

    The old earth creationist, it seems to me, must see God as creating an incomplete process. Variation and natural selections works some, but appears to be defective. Thus God allows the process to work and then steps in and creates greater variations from time to time. So God is not merely using a tool that is part of the fabric of the universe; he is also getting involved on a day to day (or more likely age to age or period to period basis. I think if they were consistent the same people who accept a devil based theodicy should regard this as God with dirty hands.

    I must restate, however, that I think theistic evolutions and old earth creationists are in the same boat on this one, and that evolution does not make a theological difference on this one point. But that is only true between old earth creationists and theistic evolutionists. Young earth creationists or ruin and restoration creationists would see it somewhat differently.

  • Dealing with the Theological Implications of Evolution

    There are two extremes in how Christians respond to the possible theological implications of evolutionary theory once they are convinced that the theory of evolution is valid. The first is to claim that there are no implications whatsoever. This is represented by the statement: “The Bible tells us that God created; science tells us how he did it.” The second is to grab evolutionary theory and run with it, extracting implications about God all over the place.

    The weakness of the first option, in my view, is that evolution does have implications for theology. Mass extinctions don’t go well with the idea that God created the world, put it in the care of humanity, and expected humanity to exercise responsible dominion over it. I’m not saying the two notions can’t be reconciled, but one has to stop at thing, at the very least.

    The weakness of the second option is the same as for those who draw philosophical implications from evolutionary theory. What is may not be the same as what ought to be. What we observe may not be a sufficient sample of God’s activity to allow us to extrapolate large amounts about his character.

    My inclination, nonetheless, is to the second option. Evolutionary theory has profoundly influenced elements of my theology, including my views of death, of the directness of God’s care and intervention, of the nature of the fall, and even of redemption. I don’t say they are altered to the point of being unrecognizable, though a critic or two might say so, but I don’t think the same thing about them as I did when I was a young earth creationist.

    Is cautious iconoclasm an oxymoron? Perhaps. Some people claim my self identification as a “passionate moderate” is as well. What good is language if you can’t play with it? (Don’t answer that!)

    Steve Martin posts about the problem of death as God’s tool for Christian theology. Let me note that Steve’s blog is a great source of information on theological controversies related to evolution and a great source for theistic evolutionists or evolutionary creationists.

    But I have a bit of a problem with something he quotes. He’s blogging on the book Paradigms on Pilgrimage, which I must surely get my hands on. Here I’m just responding to the single point, represented by this quote, which is Martin’s summary:

    It is not primarily evolutionary mechanisms like genetic mutations, or even natural selection, which is the problem. It is in fact, the limited amount of resources available to God’s creatures.

    (You can read more extended quotes in the post cited above.)

    I’m afraid I really don’t get this one. It’s a nice way of talking around the point, but the fact is that if there wasn’t a differential in the rates of survival, new mutations would not become fixed in the population. (Perhaps some of my more scientifically inclined readers can correct me on this.) Yes, it is the variation that allows creatures to survive changing environments, but it is the limitation of resources, and the changing environments that cause one set of characteristics to persist rather than another.

    In other words, death is a tool, whether inflicted by falling logs, lack of food, or changing environment. You can name the tool something else, but the same thing still occurs. If God was as concerned with the death of creatures as I believed he was when I was a young earth creationist (sparrows falling, though note that the scriptures just say God sees, not that he prevents), then he could not use this mechanism.

    It seems dangerous to me to try to brush past the implications, and on first glance this looks like an effort to do so, or at least an attempt to frame the issue in a more favorable light. The wording sounds nicer, but the creatures are still dying, and evolution would not occur if they didn’t. Similarly, I think, one could look at a hurricane as the cause of new life, and in fact such “disasters” have a role to play in the environment. But looking at them that way doesn’t cause them to leave less death behind.

  • Evolution as God’s Tool

    A post on the Panda’s Thumb today calls attention to this post from Uncommon Descent, which claims that theistic evolutionists must believe contradictory things:

    I would not have a problem understanding evolution as God’s “creation tool,” if TEs conceived of evolution as a “tool” in the strict sense. A tool in the strict sense is fully in the control of the tool-user, and the results it achieves (when properly used by a competent user) are not due to chance but to intelligence and skill. . . .

    I immediately thought of the six sided “tool” that might be encountered in a casino or in a role playing game or other simulation. Of course, there are many other “tools” used to generate random or pseudo-random results. But those tools, used properly, produce random results, or nearly so. One may, of course, have the goal of cheating, in which case one tries to prevent the tool from functioning correctly.

    There are a number of failures of logic in the referenced article from UcD, but I want to focus on just this one. There seems to be a tendency both on the part of advocates and opponents of Christianity to assume that all elements of the faith must remain static. If one doesn’t adjust to a new scientific discovery, one is stubbornly clinging to outdated ideas, and if one does adjust, one is obviously abandoning the faith.

    But I believe that God created the universe and I believe that as an obvious corollary of that belief whenever we discover new things about God’s creation, we may discover new things about God. There is no direct information. Science is ill-equipped to study God. Yet the process of science is admirably suited to discovering information about the physical world. If I tie to that the belief in creation I must also acknowledge that the created thing can say something about the creator.

    Unfortunately, many Christians have tried to do precisely the opposite. Because they assume that certain things are true about God, they believe that there are certain things that must be true about the created universe. When one [seems to] discover something that contradicts this point, one challenges the data based on the assumption of what must be. In effect, this argument tells us that what must be, is.

    The universe does not seem to bow to this logic. It does not conform to what I expected it to be when I was a child. I thought that God had created the universe specifically for human beings, that the earth was the center of the spiritual universe. (I studied astronomy almost as soon as I could read, and realized that we were not physically the center of the universe.) I thought that each kind of plant and animal had been lovingly designed by God’s hand to have a precise set of features.

    When I became a man–and after much struggle–I put away such childish things and realized that the universe is what it is, irrespective of what makes me feel better. And therein lies my major beef with the term “theistic evolution,” because that phrase suggests that theistic evolution is a different theory regarding the diversification of life than just plain evolution. For some, it implies that one must somehow shape one’s understanding of evolution in view of one’s belief in God. Theism becomes the means of making evolution more palatable.

    But evolution is what it is. The theory of evolution is the best explanation we have at this point for a large and varied array of physical observations–the sort of stuff that science does well. The important issue is whether the theory of evolution is valid or invalid, not whether it is troubling or comforting, demeaning to human beings or affirming, or whether it is too bloody to be the tool of a loving God.

    So could evolution be the tool of the God posited by orthodox Christianity? Well, that depends on just what one calls orthodoxy. Personally, I accept it, and I repeat the apostle’s creed without my fingers crossed, one definition of orthodoxy that I sometimes use facetiously, though I do have a point. Often we are dealing with embellishments to the creeds when we find objections to scientific data, not the creeds themselves.

    There are some problems, however, and some adjustments to be made. If you want to make human beings, as such, the intended result of evolution, then you’re going to have to play with the randomness somewhere. If you even believe that God intended to create sentience, and did not have even the contingency that it might not happen, I believe you are talking about a process that is not entirely random.

    Now there’s a perfectly good theological fall back point here, even though it is one I choose not to use. One can suppose that at the most basic level–some theists use the subatomic level–God intervenes, but in a way that cannot be detected. I think it is fairly likely that one could conceal quite a lot in the masses of random movements of particles. If that gene over there is mutated rather than this one here, and the two were of equal probability, who is to detect that God interfered?

    For me, however, this seems a little odd. Why is it that God wants to make things happen a certain way, but pretends that they are happening a different way? Why make things appear to have a strong random component, while actually accomplishing a predetermined result? I don’t see any contradiction in this, simply because we are talking here about a personal God who chooses, and while I may find the choice weird, it doesn’t contradict anything except my sense of aesthetics.

    But I suggest a different option–a God who actually does take chances, one who does, in fact, play dice with the universe. I suggest that evolution is much more like the random tool I describe at the beginning than like a fabrication device. To truly create free creatures, I think God had to allow all options.

    As I have noted before, I do remain open to interventions, provided those interventions are designed to communicate with free creatures in a non-coercive manner, in other words, they do not change the way the universe functions. I’m actually much more comfortable with a resurrection, which happens once, is clearly contrary to the laws of nature, but doesn’t alter the way the physical universe works in general, than I am with the idea that God provides an appearance of randomness, but guides it to a predetermined goal. The resurrection seems more blatant, but actually has substantially less effect.

    This may not be very comforting. It means that human beings might not have existed. Perhaps there was a moment when if a landslide had gone a different way, some essential line of development would have been cut off and humans would never have appeared. Just for fun, think of giant, intelligent cockroaches digging up the fossilized remains of our potential, but doomed, ancestors.

    I think it would be quite easy to imagine an earth than went through it’s entire life cycle as a planet without producing intelligent life. For the entire universe, it would be vanishingly unlikely that no such life would develop anywhere, but I suspect that is a contingent possibility.

    Does it make you feel insecure? It did me when I first read about the possibilities and thought about them. But if there is one thing that the study of the universe should teach us, that is that physical life is risky and ephemeral, on the universal scale of things, and even when we look at it very locally. It seems to me that the nature of the universe suggests that God likes freedom much more than he likes security.

    (I’m working on another post dealing with the bloodiness of evolution and the implications of that, which I will hopefully post yet this week.)

  • Are Creationists Stupid?

    Many people get the idea from my posts on evolution that I believe all creationists are stupid or at least irremediably ignorant. In today’s atmosphere, that may be a reasonable view to take from the posts, but I don’t mean it that way, and I don’t intend to accept the current atmosphere.

    In current American culture we are frequently urged to treat everyone’s ideas as essentially equal. They’re just someone’s opinions, and how can one be so arrogant as to suppose his own opinions are better than anyone else’s? I reject that view. If I’ve studied an issue and taken a position, I do so because I think that position is superior to the alternatives. If you want me to change it, don’t explain to me that your view is just as good because all views as “just opinions”; tell my why your view is superior to mine and sound like you mean it. I’ll argue with you, but I won’t be offended.

    There are even certain arguments based on authority that has merit. I believe my opinion on an issue of Biblical Greek or Hebrew is superior to someone who either does not know those languages or has only the basic seminary introductory class in them. Why? Because I have spent years both in formal study and in continued personal study, with daily reading of the Bible in its source languages, and regular study of grammars, lexicons, and other relevant literature. There are those whose opinion is more valuable than mine. That doesn’t mean that the “most superior person” is always right, but it gives them an edge.

    In the creation and evolution controversy, I have taken a position. I’m a theistic evolutionist, or I would prefer to say I am a Christian theist who accepts the theory of evolution in the form of the neo-Darwinian synthesis more or less. I’m going to defend that position with vigor. I have repeatedly stated that I do not question whether those who disagree with me are true Christians. I would be happy to have them in fellowship with me in the same church. I would be happy to have them challenge me. But I’m not going to pretend that I think their position is as correct as the one I’ve accepted. If I thought that, I wouldn’t have accepted it!

    So do I believe all creationists are stupid? Of course that would cover a lot of ground, even with my more limited definition of the word “creationist” as those who believe God has repeatedly intervened in the process. But the answer, even for young earth creationists, is no. Are there some stupid creationists? Yes. But intelligent people can disagree on things. Dr. Kurt Wise, for example, is clearly an intelligent man, but I find his position on this issue totally untenable. He’s a good man, an honest man, and an intelligent man, yet of those adjectives I can apply only “honest” to his position and also be honest myself. So I have to say that I believe his position is fatally flawed. Many will see “fatally flawed” as a weaselly way of saying “stupid.”

    But besides the possibility of simply evaluating the evidence differently, we may encounter self-deception. I think that many creationists have deceived themselves either by avoiding encounters with the evidence (reading only one side, for example) or via the use of conspiracy theories (that’s just those atheist scientists trying to destroy my faith). These people I could not call liars, but nonetheless they present misinformation that has been repeatedly and definitively refuted. It’s hard to keep just the right tone, especially when I think such a person should know better, yet I know that they don’t.

    Intelligent Design (ID) advocates actually get on my nerves in a special way, because they’re chorus of claims that ID has nothing to do with God or religion is simply so obviously phony. The spin is so clear and obvious, and yet they will try to claim that they are misunderstood or that straw man versions of their views are attacked. Yet given a moment of relaxation and they will bring God into the picture.

    Now this whole post could be labeled “arrogant” and “condescending”. Go ahead. I am arrogant enough to believe that my view is superior to other views, condescending enough to tell you so, and stubborn enough not to change them unless you can prove to me that your view is better. I would suggest that Christians especially, as we have truth claims in our religion, should be very careful in using the claim that all ideas are equal.

    Obviously, that is my opinion, to be held until I am convinced by superior evidence and arguments.