A Good World

I keep turning this problem — the problem of climate change — over and over in my head. The problem, for me specifically, is two-fold:

First, it’s so easy to fall into despair. The problem feels so big, and I am a single individual. My actions, on their own, make no perceptible difference one way or the other. Act or don’t act, and it will make no difference. It all feels very Kierkegaardian:

Laugh at the world’s follies, you will regret it; weep over them, you will also regret it; if you laugh at the world’s follies or if you weep over them, you will regret both; whether you laugh at the world’s follies or you weep over them, you will regret both.


Second, I live in a place where people often find the rhetoric around climate change to be hogwash at best, and a government/liberal conspiracy to take away individual freedoms at worst. This means that the discussion quickly devolves from discussing the scientific consensus that the earth’s environment is changing to non-rational arguments that lead to increased polarization and anger.

What is the solution to this problem? I still think it’s simply this: a better story. We’re in an interesting time right now in the West. There are good, amazing things happening — poverty and violence and crime are all, in general, on the decline. We are also in a radical transition — no shared values, shared culture, shared maps of meaning. We need to find some way to gain a baseline together, and that baseline must have something to do with who we are, what the world is, and where we want to go. I have hope that such a thing is possible, but it requires us all to sort of “let go” of our need to be right in conversation with our neighbors, and a willingness to be charitable about where others are at and what they

Elaine is actually pretty far ahead of me on this. A few weeks ago, she and a friend were conversing when the topic of the environment came up. I’m paraphrasing here, but the conversation went something like this:

Friend: Wait, you’re not one of those people that believes in climate change, are you?

Elaine: Actually, I don’t view our decisions as being related to climate change at all. It’s not really about that for me, it’s about taking care of the world that we have been given, treating it like a gift, and being good stewards of creation.

Friend: …Huh. I never really thought of it that way

I can tell you this — my response would not have been as wise or calm as Elaine’s. Because I’m so heavily invested in the reality of what climate change could mean for our very near future, I’m rarely willing to give ground on this conversation. But the reality is, for people like our friend, they may never be interested in “saving the climate.” What may convince them instead is an expanded imagination about what our responsibility as humans towards this gift is.

Why Monkeys Need “Salvation” – Part 3

This is part 3 in a series on Evolution, Original Sin, and Atonement. To start at the beginning, click here.

In my last post, I spoke a little bit about the scientific evidence for evolution. I don’t consider myself a scientist in the slightest, but I figured a Biology 101 review would be helpful. I understand there may be many of you the reject the evidence for evolution, but you should be aware that the theory of evolution is virtually incontrovertible within the scientific community. It is the paradigm by which countless other disciplines operate, and (considering what I’ll be talking about today) it is totally compatible with a Christian worldview.

Evolution & Inerrancy

The major issue that many Evangelicals come up against when trying to reconcile evolution and the biblical text is the creation account found at the beginning of Genesis and the story of Adam (not to mention all of the doctrines affected by the reality of evolution). The problem here is that most Evangelicals feel that they must accept the doctrine of the inerrancy of Scripture, which forces them to read the Genesis creation account(s) non-critically, and in the same manner as a scientific textbook – this, in my opinion, is a colossal mistake.

Article 12 of The Chicago Statement on Biblical Inerrancy reads as follows:

We affirm that Scripture in its entirety is inerrant, being free from all falsehood, fraud, or deceit.

We deny that Biblical infallibility and inerrancy are limited to spiritual, religious, or redemptive themes, exclusive of assertions in the fields of history and science. We further deny that scientific hypotheses about earth history may properly be used to overturn the teaching of Scripture on creation and the flood.

In other words, the creators of the doctrine of inerrancy would say it is inappropriate for sound reason and historical and scientific evidence to trump a story written by ancient people regarding the origins of the earth and of humanity. Despite all of the evidence to the contrary, holding to inerrancy forces Evangelicals to reject a scientific theory that has been proven and tested by scientists for decades.

David Hayward – http://nakedpastor.com

This is not to mention the fact that the term “inerrancy” is found nowhere in the biblical text itself, nor is the idea that every word of the biblical text must be historically factual for it to retain its authority within Christianity. To say that the writings within the Bible are inerrant (and must be to maintain its authority in matters of faith and practice) imposes particularly modern ways of thinking onto a book of ancient writings. The Bible was never meant to conform to this kind of modern scrutiny. It can’t, and we shouldn’t expect it to.

Evolution & Adam

If we lose the idea that the Bible is inerrant, but still remain adamant about its authority for matters of faith and practice, this means that we still need to figure out what to do with the Genesis creation account(s) and particularly the story of Adam – if we are to accept evolution as true. Just as the discovery of a heliocentric galaxy shook the foundations of pre-modern Christianity, but is now widely accepted because of our misunderstanding of what the Bible meant in certain places, the same can be said for the discovery and acceptance of evolution and its relation to our understanding of God and Scripture.funny-Adam-Eve-white-evolution

In general, biblical scholars date the writing and compilation of much of the Hebrew Bible to the exilic and post-exilic periods. (VERY) Broadly speaking, after being kicked out of their land, Israel needed to find a way to maintain its identity as the people of Yahweh and their relationship to God. As such, the creation account in Genesis – and particularly Genesis 2 and 3 – reveals Adam as a type of “proto-Israel.” In other words, the story of Adam can be better understood as Israel attempting to understand itself and its actions through a mythological character (where myth is an ancient, pre-scientific way of understanding origins – see Peter Enns, Inspiration and Incarnation).

The parallels between Israel’s history and the story of Adam are pretty stark. Enns shows a few of the parallels at BioLogos:

Israel’s history as a nation can be broken down as follows:

    • Israel is “created” by God at the exodus through a cosmic battle (gods are defeated and the Red Sea is “divided”);
    • The Israelites are given Canaan to inhabit, a lush land flowing with milk and honey;
    • They remain in the land as long as they obey the Mosaic law;
  • They persist in a pattern of disobedience and are exiled to Babylon.

Israel’s history parallels Adam’s drama in Genesis:

    • Adam is created in Genesis 2 after the taming of chaos in Genesis 1;
    • Adam is placed in a lush garden;
    • Law (not to eat of the Tree of the Knowledge of Good and Evil) is given as a stipulation for remaining in the garden;
  • Adam and Eve disobey and are exiled.

An understanding of Adam as “proto-Israel” greatly helps in the attempt to maintain some sense of biblical authority while also allowing scholars and scientists to honestly observe and interpret data without being bound to some false interpretation of Genesis as a divinely inspired scientific textbook that trumps our ability to observe and interpret natural phenomena.

What we simply cannot do is try to retain “inerrancy” as a doctrine if we are going to accept evolution as a scientific reality. It is not a claim the Bible makes about itself, nor does it affect the authority of the Bible in the faith and lives of Christ-followers.