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 PrintableVersion Should Christians embrace evolution?Evolution: poor theology, bad scienceSHOULD CHRISTIANS EMBRACE EVOLUTION The last few years have seen the publication of several books which argue that theistic evolution is the only sensible option for intelligent Christians. This book is a symposium of 11 essays which question this assumption. They particularly respond to Denis Alexander’s book Creation and Evolution — Do we need to choose? (Oxford, Monarch Books, 2008). They cover a wide range of disciplines from theology to thermodynamics and from philosophy to genetics. The authors are unequivocal in rejecting Alexander’s position, arguing that ‘Christians cannot accept modern evolutionary theory without also compromising essential teachings of the Bible’. Theistic evolution is poor theology and bad science. The book has two principle thrusts. The first eight essays explore the interface between Theistic Evolution and Christian theology. Essays examine the exegesis of Genesis 1-3 and other relevant passages. Michael Reeves rejects Alexander’s ‘third way’ model of the origins of Adam and Eve — this is not a ‘peripheral matter for fussy literalists’, but has massive implications for all areas of theology. A uniquely-created Adam is ‘an essential means of preserving a Christian account of sin and evil, a Christian understanding of God and rationale for the incarnation, cross and resurrection. Further chapters deal with the Fall, death, creation, redemption and eschatology. The last three essays comprise the book’s second main thrust. They are written by experts in the fields of genetics, immunology, thermodynamics and geology. They argue that evolution is a theory with serious scientific weaknesses. Norman Nevin argues that the fossil record does not show a continuous and gradual evolution, but ‘an abrupt and sudden emergence of new life forms’. Geoff Barnard questions Alexander’s genetic evidence that humans and chimpanzees share a common hominid ancestor. Andy McIntosh brings some familiar arguments from thermodynamics. John Walton argues that when we think about DNA, ‘the entire material and temporal resources of the universe are insufficient for the spontaneous formation of even one operational specified sequence’. As a non-scientist, I was able to follow their main arguments. They suggest that even some prominent evolutionists are questioning the theoretical foundations of Darwinism and that it is therefore ‘extremely unwise to build one’s theology around the shifting sands of a rapidly changing scientific field’. The concluding chapter quotes James Le Fanu — the doctrine of Darwinism ‘is not merely flawed or incomplete, but its proposed mechanisms of natural selection as the ‘cause’ of the diversity of living things is contradicted at every turn by the empirical evidence of science itself’. This book is a well-reasoned and formidable challenge to Alexander’s position. On the scientific questions it is difficult for a layman to give a definitive assessment of their arguments. However, the book clearly affirms that some questions are still on the table: ‘… in spite of the sound-bite science that suggests certainty, science is actually in a continuous process of inquiry as it explores the natural world’. Must Christians embrace random mutation and natural selection as the God-driven mechanism for creating life? The authors answer with a resounding negative. When it comes to the theological questions, I found them very persuasive. I personally found Alexander’s exegesis of Genesis 1-3 quite unconvincing. The authors are wide-ranging in their justifiable critique of the theological implications of Alexander’s position. This is a very important book for anyone who believes that the debate is far from over. Paul Mallard.
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