This post is a preface/intro to a series I’m starting on synthesizing the theory of evolution with Christianity. I plan on writing a post at least once a week on this topic (hopefully more, but we’ll see).
I’m about to graduate with my B.A. in Theological Studies. I basically finished my final assignment this week, which means I have had time to do some reading that I actually want to do. My book list has at least 50 books on it, and that’s just ones I could think of off the top of my head. I was so excited to finally get started this week, and my first choice (since it was at the library) was Peter Enns’ The Evolution of Adam.
While reading it, I was struck again and again by how much the acceptance of the reality of evolution will truly change a theological system if that system doesn’t allow for anything other than special creation and a historical Adam. The acceptance of the theory of evolution as true (which I do) is a step that takes serious consideration, especially for Evangelicals. (As an aside, I’m guessing the best way to classify myself at the moment is some kind of progressive [little e] evangelical… whatever that means.) Anyway, the point is, most of the Christians I am in contact with are Evangelicals in the strictly fundamental sense – for the most part.
Because of this, my desire is to show those around me that not only is it simply acceptable to accept evolution as true – it’s necessary. It’s especially necessary if the Evangelical community is going to have any kind of credibility with the rest of the world in the future. However, this also means that the Evangelical theological system needs to change dramatically. Specifically, I think the acceptance of evolution affects two major areas, which I’ll be addressing in the series:
- Original Sin
- The Atonement
Of course, these aren’t the only theological areas evolution affects. It will, of course, also affect our understanding of the nature of God’s relationship to the universe, God’s character itself, the very being of God, and so on. However, this series’ focus will be on the two subjects outlined above.
At the outset, I should also mention one other issue. This will probably have some kind of effect on how many of my readers view my understanding of the rest of the posts in this series, but it needs to be said. I do NOT affirm that Scripture is inerrant (and I’m a little iffy on infallibility as well, but I’m not sure that’s relevant). To be clear, I am not saying that I think Scripture is useless or simply another document that is inspired in the same way that Shakespeare or whatever is an “inspired” piece of work.
Rather, I am strictly Neo-Orthodox in my understanding of Scripture. Karl Barth, the father of Neo-Orthodoxy probably spells out my view of Scripture best. He says that Scripture itself is not the Word of God, but the Word is an event, to which Scripture is a witness. And although the “witness is not absolutely identical with that which it witnesses,” it can still be trusted to convey the Word of God in some sense – even while we cannot necessarily trust it to always convey propositional, historical truth.
Peter Rollins takes this idea slightly further, saying,
The idea of the “Word of God” becomes pale and anemic when reduced to the idea of a factual description of historical events. The words of the Bible, wonderful as they often are, must not be allowed to stand in for God’s majestic Word, as if the words and phrases have been conferred with some sacred status and the phonetic patterns given divine power.