Science in Christian Perspective
Evolution: A Personal Dilemma
D. GARETH JONES
Department of Anatomy and Human Biology
University of Western Australia Nedlands, W.A. 6009 Australia
From: JASA 29
(June 1977): 73-76.
Remarkably little appears to have taken place over the past 10 years or so in
Christian thinking on evolution. The same camps are still there,
their front lines
looking remarkably like those of a decade ago. Much the same propaganda is put
out by the respective combatants, and the lines of battle look as
solid and stagnant
as they have done in recent memory.
Whether or not we appreciate the battlefield allusion, we cannot
easily deny the
underlying reality of warfare. It can be argued of course that, while
evangelicals
do disagree over the mechanisms and scope of evolution, they are
basically agreed
over the reality and omnipotence of the Creator-God and over the
fundamental importance
of creation as a major theological truth. This undoubtedly is the case, even if
the statement as it stands is unduly simplistic. In spite of this however, the
creation-evolution controversy remains a deep-rooted cause of
division among evangelicals.
This article, as its title suggests, is a personal view of the
debate. It is not
intended to he an academic exposition either of biblical or scientific issues.
It is simply an expression of the feelings of one person who, by virtue of his
standing as a human biologist and Christian, finds himself constantly
surrounded
by evolutionary thinking and also more specifically by evolutionary humanistic
thinking. For me therefore, the evolutionary debate cannot he shelved
as of merely
theoretical interest. Neither can I adopt an intellectual position which does
not make sense for me as a human being. And neither can I content myself with
a belief which is of little relevance in solving contemporary ethical
and social
issues.
The end result is that I find myself on the horns of a dilemma. I have no easy
answers one way or the other. But I do not despair. Perhaps there are others in
a similar position to myself, dissatisfied with the usual evangelical answers
and looking for a new way out of the dilemma whatever that might be.
The Controversy
The majority opinion among some sectors of the evangelical community
still seems
to be that the choice between creation and evolution is an
"either-or"
one. Either creation or evolution. Such an option precludes compromise of any kind.
Indeed compromise is regarded in its perjorative sense, in that to compromise
on this issue implies a denial of certain basic biblical truths.
One of the major reasons for this attitude, it seems to me, is that emotional
and philosophical considerations have been allowed to hold sway at the expense
of theological and scientific principles. On the one hand this means that for
many scientists (generally those who are humanists anyway) the theory
of evolution
has been transformed into the dogma of evolutionism. This provides
them with what
to them is a satisfying philosophical and humanistic alternative to
the doctrine
of special creation. Evolutionism contains within itself the
potential for explaining
the whole of the cosmos in strictly natural terms, with the result
that the need
for a god or for any supernatural agency apparently disappears. There are many
variations of evolutionism, some of which have religious ideas built into them.
In its extreme form however, it is distinctly atheistic and, for many people,
serves as a god-substitute. It is hardly surprising that evangelicals
with a high
view of Scripture vehemently oppose evolution in this guise. It is just as well
to remember though that evolutionism is a philosophical extension (some would
say travesty) of the more scientific evolutionary theories.
At the other extreme we meet those Christians for whom the literal
interpretation
of the early chapters of Genesis, in the context of a static world-view, almost
completely rules out the possibility of change in living forms. Such a position
cannot, by its very nature, be influenced by the findings of science
and in particular
of the so-called historical sciences such as geology and palaeontology. Consistency
demands that these sciences be reinterpreted, with biblical data (generally the
Noatic flood) and catastrophic concepts as the starting point, as
opposed to contemporary
scientific concepts with their dependence upon uniformitarianism and
immense periods
of time. Almost invariably, the advocates of this type of position are strongly
antievolutionary, viewing it in essence as specifically anti-Christian, with creationism the only valid
Christian alternative
to evolution. This position additionally leads to a Christian vs
science stance,
with science conveying overtones of atheism.
It is not my intention to argue the pros and eons of either extreme
position here,
except to remark that both are agreed on one point. Both view
evolution as a philosophical
system. To the one, it affirms the freedom of nature and autonomy of
man; to the
other, it is a denial of God as God. Unfortunately, advocates of both
points are
frequently guilty of failing to define the way in which they are using the term
"evolution", with the result that no distinction is made between its
scientific and philosophical connotations. To fail to distinguish
between observation
and hypothesis in scientific thinking, or between limited and broad
generalizations
in science is simply misleading, especially when the end result is presented as
an incontrovertible law with universal applicability. On the other side, it is
not unduly helpful to ignore the legitimate scientific aspects of
evolution because
these do not fit neatly into a particular interpretation of the early chapters
of Genesis.
Many of the controversies within the creation-evolution realm result
from ambiguities
over the use of the term "evolution". System-building is a
philosophical
past-time, and philosophical thinking invariably predominates over scientific
thinking when evolutionary issues are in the balance. Unfortunately, this is a
general tendency applying to both humanists and Christians. The result, almost
invariably, is confusion and much unnecessary controversy.
Probably all of us desire to see life in terms of some vast system,
by which any
and every aspect of life can be satisfactorily explained. There can he little
doubt that an evolutionistic synthesis provides such a framework for
many scientifically
inclined humanists. The temptation for Christians is to build an
alternative system
based upon a relatively static view of creation. But is this what
Christians should
be doing? This, to me, is the crux of the creation-evolution
controversy, and yet
as far as I can see it is the one issue that is studiously avoided.
Evolutionary Theory
In order to answer this question, we need to examine very briefly one
or two aspects
of evolutionary thinking. In its scientific usage, evolution embraces
either the
special theory of evolution or the general theory. Of these, the special theory
refers to the relatively small changes that can he observed to occur in living
species of animals and plants with the production of new species. The general
theory, by contrast, asserts that all the living forms in the world today have
arisen from a single source which itself was derived from a nonliving
form. Simplistic
as is this distinction, it draws our attention to two important
points. The special
theory is a strictly experimental discipline, with the result that its scope is
limited and its generalizations few. The general theory however, is a far more
speculative affair, making vast assumptions and suggesting
far-reaching hypotheses.
The one is science in its narrow, disciplined sense; the other is
science in its
broad, predictive sense. The one is capable of rigorous scientific testing; the
other is not and never will be.
The dividing line between the general theory of evolution and
philosophical evolutionism
is a fine one. Moreover it may on many occasions he difficult to
determine, while
on others it may he blatantly ignored. I want to suggest that the
principal distinction
between them lies in the reliance which is placed on the assumptions
and speculations.
In the scientific arena the speculations are regarded quite openly as
speculations.
They have a purpose in holding together a scientific idea long enough for it to
be tested in some way. Subsequently they are discarded if found
wanting, or modified
and strengthened if proved useful. In the philosophical arena speculations are
readily transformed into essential concepts. Their speculative nature is soon
forgotten and they emerge as indispensable principles.
The Christian is free to view the scientific validity and usefulness of evolutionary theories in an objective manner, and is therefore able to retain the distinction between the scientific and philosophical aspects of evolution.
The reliance we place, therefore, upon the assumptions and speculations of the
general theory of evolution depends on our philosophical presuppositions. For
the humanist they are essential if he is to possess a coherent and
unified picture
of the world. Hence evolutionary theory undergoes a mutation to
become evolutionism.
However, a Christian with a biblically-orientated view of the world is free to
accept or reject such assumptions. The Christian possesses a degree of freedom
unknown to the humanist who, as we have seen, is driven by his
philosophical premises
towards an evolutionistic position. The Christian is free to take a
far more objective
view of the scientific evidence. This indeed is a precious liberty in
such a difficult
area, and it behooves him to value this freedom highly and to use it
aright.
A Christian today is in a position where he can accept or reject the
current assumptions
underlying scientific theories of evolution. There is one proviso however, and
this is that as long as he is thinking scientifically his sole criteria must be
scientific ones. The possibility of rejection of evolutionary ideas is open to
him, as it should be to all scientists. Nevertheless, in scientific terms, the
rejection of one hypothesis follows from its inadequacy to account
for available
evidence and, in turn, leads to the emergence of a more satisfactory
hypothesis.
Both old and new hypotheses are subject to the same scientific
principles of experimental
testing. The controlling principle is the scientific evidence. From
this it follows
that evolutionary theories cannot be regarded as permanent or impregnable, that
is, as long as they are viewed scientifically. Such a statement does not allow
us to jump to the opposite conclusion either, that their demise is
imminent. The
Christian is free to view their scientific validity and usefulness in
an objective
manner, and is therefore able to retain the distinction between the scientific and
philosophical aspects of evolution. It can also he argued that, if
these aspects
of evolution are distinguished, the detailed mechanism of evolution will be of
no concern to the Christian as a Christian.
Alternatives to Evolutionary Theory
If these points are accepted, they will have a number of consequences for the
Christian. As a start he will strive hard to view evolution in precise terms,
so that he will sec clearly where alternatives are required and the nature of
such alternatives. For instance, in rejecting the anti-Christian
stance of evolutionary
humanists, he will he in a position to decide which emphases are of a religious
nature and which are scientific in character.
The importance of this distinction cannot be overemphasized, because while it
is honouring to God to reject a false religious position it is far
from honouring
to Him to reject experimental findings in the name of Christ. Linked with this
is the nature of the suggested alternatives to evolution. Simply because it is
felt that evolutionism with its humanistic presuppositions must be
replaced with
a God-centered view of the created universe, it does not follow that
evolutionary
theory must he replaced with catastrophic creationism. The former is
essentially
a religious-philosophical issue; the latter should be a scientific
one. In practice
however, both are frequently treated as religious-philosophical issues, thereby
confusing categories and blurring the true challenges to Christian
thinking.
The confusion of categories which may arise can be illustrated by asking what
are the biblical alternatives to evolution. In the eyes of the biblical writers
this world is dominated by God, not by an evolutionary process nor by
autonomous
man nor by an emerging Christ-like consciousness. God created, God sustains and
God directs. From this it follows that in the religious-philosophical
sphere God
is the Christian's alternative to evolution-the two are mutually exclusive. It
behooves Christians therefore, to think far more constructively about
the cosmic
role of Christ in the universe-a realm traditionally left to liberal
theologians.
At the scientific level, I must call myself an evolutionist... at the religious-philosophical level I am more than happy to call myself a creationist.
Far more controversial perhaps are the possibility and nature of alternatives
to evolution at the mechanistic-scientific level. From what I have
already said,
Christians should not feel any need to find "Christian" alternatives,
although as I have also said, Christians (and others) should not he complacent
about the alleged adequacy of currently accepted evolutionary ideas.
I do not believe there are alternatives at the mechanistic level
which are specifically
Christian. This brings me back to the question I raised previously, and which
I suggested then was the crux of the creation-evolution
controversy. Should Christians view as their chief task in this controversy the
erection of systems of thought designed to combat evolutionary thinking at the
level of mechanism? My view is that, in striving to provide such systems, they
are misguided. I have a number of reasons for saying this. In the first place,
whatever the biblical writers do or do not tell us about the
mechanisms of creation,
it is in the form of very general principles. Second, even if we today are able
to discern the direction in which these principles are pointing, the
task of applying
them at a detailed level and in terms of current scientific concepts
will involve
an enormous amount of speculation. This in turn must inevitably be
dependent upon
a whole host of extra-biblical principles and data. Third, any system
based upon
general "biblical" principles, however valid it may be in theological
terms, cannot by its very nature be experimental and hence cannot he scientific
in this sense. This is because the principles, if they are truly biblical ones,
are immutable. They are not dependent upon experimental evidence for
their validity,
and they are not subject to the testing-retesting, proof-disproof approach of
scientific experimentation.
A Personal Dilemma
If I reject the creationist systems put forward as alternatives to evolutionary
systems, where do I stand? To answer this question I find it
necessary to resort
to the distinction I have already made between scientific and
philosophical views
of evolution. At the scientific level I must call myself an evolutionist, not
because I particularly like this designation nor because I view
evolutionary ideas
as unchangeable. Rather, I can find no better explanation at present
for the bulk
of the available evidence on the development and relationships of living forms.
At the religious-philosophical level I am more than happy to call
myself a creationist,
believing implicitly in the biblical data on the sovereign work of God in creation.
A number of objections will immediately be raised to this position. It can he
argued that I am compartmentalizing my thinking, holding as I do two
beliefs which
some consider to be incompatible. To an extent of course I am
compartmentalizing
my thinking, but only because the nature of the issues is such that
their integration
into a single system of thought is not readily possible. This is one aspect of
my personal dilemma. No one wants to live with tension, and yet tension may be
inevitable in this area. No one wants to live with unresolved
questions, and yet
there may well he questions in this area incapable of resolution at
present.
My position is an open ended one and hence unsatisfactory in the eyes of many.
Note however, that its open endedness is essentially on the scientific issues
where, in my opinion as a scientist, open endedness is mandatory.
Even very general
scientific principles are subject to revision and, occasionally,
rejection. Whether
or not this ever happens with evolution I am in no position to judge,
but I must
keep my options open particularly regarding some of its more detailed
mechanisms.
How open ended are creationist views? The biblical data are not open
ended, biblical
interpretation on Genesis 1-il is somewhat more so, while creationist schemes
are very much more so. Even on the religious side then, the matter is
not as black
and white as some would have us believe. Nevertheless, open endedness is not always
easy to accommodate in one's thinking, and it constitutes another segment of my
personal dilemma.
It will be asserted by some that I am unfaithful to biblical
revelation and that
my view of the Scriptures is not as high as it should be. In other
words, it may
be argued that I am not thinking in a truly evangelical fashion. This I would
resolutely deny. All I am saying is that the Bible does not speak in
an experimental
scientific manner. It cannot, because it is God's revelation to man
and not man's
attempt to unfathom the riches of God's world by a strict system of
experimentation.
Man needs both these, man uses both these, and God ordained that both should be
exploited to the full. This principle is not abrogated in the creationevolution
area, simply because misunderstandings and genuine difficulties abound in it.
This is a part of my personal dilemma too, because the body of Christ is being
torn asunder by claims and counter-claims about fidelity to God's word.
Then there is a final twist to this controversy which puts my personal dilemma
in a nutshell, As I look at man from the perspective of both a human biologist
and a Christian, how do I see him? When confronted by the numerous
problems facing
man today, what principles do I resort to in an attempt to solve
them? Do I find
help in evolutionary concepts, or not? According to some evolutionary
humanists,
the principles uncovered in studying evolutionary trends should point the way
forward for modern man.
It is at precisely this juncture that the limitations of evolutionary thinking
become all too obvious. I (and many others) cannot find in man's evolutionary
past the principles which will help unravel the complexities of the
ethical decisions
facing us today. In this regard evolution as a value generating
system is bankrupt.
We have to look elsewhere for help, and for the Christian of course this is to
the Bible. In terms of what I have said previously, we should not
expect to obtain value judgments from evolution. And we do not when
it is presented
as a scientific theory. The only value judgments ever present in evolution are
those injected into it from outside, and whenever that occurs we are
dealing with
some form of evolutionism.
If this is the case, evolutionary theory may have far less relevance
for our understanding
of man, even in a biological sense, than is generally supposed. We need to ask,
for example, whether the evolutionary description of the human brain provides
us with much meaningful information about the way in which human beings behave
today. Is it, perhaps, more profitable to study the modem brain than
the sequence
of primate brains which may have preceded the modern one? I will not attempt to
answer this question here, as it raises very many intriguing issues.
It is, nonetheless,
a question to be treated seriously.
Then again, there is the highly subjective issue of my reaction to
the time-span
of an evolutionary past. Without touching on the validity or otherwise of these
time-scales, the meaningfulness of them for life now is debatable. To me, they
are no more than of abstract academic interest; they have nothing of the impact
of the dynamic of biblical history. Perhaps there is no reason why they should.
Nevertheless, their remoteness perplexes me, and I am left wondering
about their
meaning.
It should he obvious by now that, while I have no ready solutions to
the creation-evolution
controversy, I am more at home with creation. This is part and parcel
of my world-view.
Unfortunately it is not part and parcel of the scientific heritage to which I
also belong, and I cannot dismiss this heritage and remain true to myself or to
that view of God's world which it gives me. I feel something of a stranger in
two quite different worlds, two worlds of which I-as one of God's creatures-am
very much a part. It is this sense of alienation which is at the
heart of my personal
dilemma.