A Christian Who Believes in Evolution
Monday, August 28th, 2006A few weeks ago, the Blog Antagonist posted about her son’s questions about evolution and God. Several of us commented on her post that we believe in God and also accept the reality of evolution. BA politely asked us to explain how exactly we do that. So here’s my take on this.
Evolution - the scientific theory that gene frequencies change over generations in reaction to environmental stimuli - is a proven fact. It has been observed in laboratories and in field work. If you want to read up on the subject, try Jonathan Weiner’s Beak of the Finch or David Quammen’s Song of the Dodo, both highly readable books that explain difficult scientific ideas simply and entertainingly for the non-scientist.
Even Christian opponents of evolutionary theory now recognize that evolution of certain species has been observed, so they now distinguish between micro-evolution, which they will accept, and macro-evolution, which they deny. Some will admit that a different kind of fish can evolve from a fish, but they will not accept that a bird can evolve from a dinosaur.
But if evolution has been demonstrated in small ways over short periods of time, it makes perfect sense that changes accumulate over large periods of time. And, in fact, that is exactly what the fossil record suggests. In other words, I accept the reality of evolutionary history because the evidence for it is compelling.
But BA’s question is not why I accept evolutionary theory, but how I can do so and maintain my Christian faith at the same time. That requires a little exploration of why people think the two are contradictory.
There are two general categories for supposed inconsistencies between Christian faith and evolution. The first is the belief that evolution is inconsistent with the existence of God.
Science studies the natural world, the world that can be observed with the five senses. Even something like dark matter, which nobody can see or touch or define, is known from its effects on what we can observe with instrumentation (which is, after all, merely an extension of the senses). Science deals in material explanations for material phenomena.
God, though involved in the material world, is not himself material. Our faith describes God as spirit, something we define primarily by what it is not. Spirit is not physical, it is not limited by time and space, and it does not have an end. There is no place where God can be slipped under a microscope. There is no place where God is not.
Science may not be equipped to say anything about God, but it does speak about history. Since Christians believe that God acts in history, there are opportunities for disagreement here. The second category of disagreement between evolution and Christianity - and the bigger issue for Christians - is the seeming contradiction between scientific accounts of our biological history and the Bible’s account of creation.
I believe with the church throughout history that the Bible is revelation from God. I think that the Christian’s approach to the Bible should be one of submission: I read the Bible in order to trust, obey and serve God. Through study, I immerse myself in scripture and allow it to shape my soul.
Things get a little trickier when you read scripture not on its own terms, but looking for an answer to a question. The formulation of the question often determines its own answer. If you read Genesis asking, “What does the Bible say about evolution?” you will not find an answer to that question and you may miss the more important theological meanings of the text.
Interpretation is important, but not all the church reads the Bible the same way. You can see this, for example, in how the Roman Catholic church responds to evolution. Roman Catholicism interprets the Bible through the magisterium, the authoritative traditions of the church. Because the magisterium is trusted to keep the church faithful to the true meaning of the Bible, Genesis 1 and 2 are allowed a degree of allegory and metaphor that make many Protestants uncomfortable.
For Protestants, scripture is supposed to be the rule by which we measure tradition. Only scripture itself can tell us when it is allegorical or metaphorical. And many Protestants get a little queasy at the thought that anything in scripture can be non-literal.
I believe God made the world, and is the omnipotent and gracious ruler of it. I don’t think that Genesis 1 and 2, which have inconsistencies between themselves, are meant as a piece of journalism telling us exactly what happened and when and in what order. Whether from a Roman Catholic or a Protestant perspective, Genesis 1 and 2 may legitimately be read as non-literal.
We all know what a day is and has always been: the amount of time it takes the earth to rotate completely on its axis, or, in ancient terms, the amount of time it takes for the sun to rise once and rise again. And, according to Genesis, when exactly was the sun made?
The fourth day. I think that ought to holler metaphor at us.
There are a lot more of us Christians who accept evolutionary history than you might suppose. Try reading about this guy. Or, for a different perspective that still incorporates evolution, try Stephen Barr’s article “The Miracle of Evolution.”

