Gen. 1:26
Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over lifestock, over all the earth, and over all creatures that move along the ground
Christians have been divided over the issue of evolution. Some Christians believe that evolution is incompatible with Christian faith. After all, an evolutionist view of biology renders a creator-god unnecessary. The seemingly splendid design of creation is easily explained by a lengthy incremental trial and error process, an active selection of the strong, the healthy and the best adapted.
Some brothers and sisters would accept Christian evolutionists as the weak in faith. Or worse, they are regarded as not true believers. Many (young) Christians struggle with the contradictory 'truths' they learn in school or university and at home. This struggle could in some cases even spur an identity and/or faith crises, since the subject about the origin of life ties in with a broader life view; if Genesis is not true, why would the rest of the Bible be true?
There are also people who find Christianity attractive. They recognise and agree with the moral imperatives of the Bible, they want to believe in a personal, loving God. They might even want to worship a god who values love over law. However, when most scientific evidence contradicts the geo-physical and biological picture in the Bible, two pages at the beginning of the Bible actually become a stumbling block to the potential believer. People are missing out on God's promises because of the issue of creationism versus evolution!
I figured it is time for me to speak out as a Christian who believes in both Creation and evolution. I realize that my authority on the subject is limited. For a start, I'm not a biologist. However, as a researcher at academic institution for environmental studies, I have given the issue of environment and creation much thought.
One of the reasons why creationism and evolutionism has become so contentious in Christian circles is the way the debate is framed. Of course, the origins of life are intrinsically connected with beliefs. Therefore, to some extent the C/E debate is highly ontological; heart of the matter is the reason of our existence. However, the 'ontological' quality of the debate is often mixed up with a 'truth' debate, namely, it is suggested that one explanation of existence rules out the other, only one stance can be true.
But what is truth? Often truth refers to a fysical reality, but that is not the only instance we employ the labels 'truth' or 'lie'. For instance, proverbs often refer to a non-physical yet substantial reality. When you are 'the pot calling the kettle black', you point to another person and accuse that person of doing something that you are guilty of doing yourself, in other words: a
true situation. In spite of the wording, the saying is not meant to describe you as a pot instead of human person. In the same way, an 'evolutionist' Christian can believe in the Genesis account as the ultimate authoritive guide to the meaning of life, and a key scripture for understanding the character of the Creator-God.
Indeed, the first two chapters of Genesis are absolutely constitutive to my personal beliefs. In it It teaches me about the loving care God has for his creation; it encourages me to take the honourable position that God has granted people to be caretakers with him and to bear the image of God. Yet, I do not read a detailed biological or technical account on how God made the earth. God has not given us a manual in Genesis on how to copy his creating work.
Elsewhere in the old testament, there is the account of Job. Once the richest man in the Middle East, loses his fortune, his children and his health in a short time. There seems to be no reason for Job's misfortune, he is God fearing, he knows and keeps God's word, even when he loses everything he fears God. After lenghty and dramatic lamenting, God finally answers Job (38:4).
Where were you when I laid the earth's foundation? - Tell me if you understand.
Job, of course, is a very interesting character. We cannot tell with certainty whether he was a historical person, or a fictional character. Yet, if he was a historical person, one could assume that he knew at least some divine creation account, if not the Genesis account. In any case, he must have known some of God's Word, either through narration or through scriptures, otherwise he could not have keep by it (as is told in Job chapter 1). Yet, God still says that Job cannot understand how He made the earth.
Even if Job is a fictional character, the story of Job was still told among the ancient tribes of Israel to teach about God's character. We can be sure that the listeners would have some sort of a creation account understanding. Indeed, according to Biblical chronology the books of Moses were available to them (including Genesis). Yet, in the book of Job - what they believe to be divinely inspired scripture -, they still read that they (the Israelites) cannot possibly understand the earth's foundation.
It seems like God never intended the Genesis account as a Newtonian description by which one could meticuously learn about how God made the world. Surely, by a litteral reading Job could have known, or at least the listeners to the story of Job could have 'known', but that was not the way they sought truth. Few would doubt the interst that the ancient Jewish tribes took in the Torah. Yet, it did not occur to Job or to Israel that they could actually, mechanically, replicate life through thorough reading of the Torah.
If the creation account has never been so controversial as today, this has probably to do with a scientific reading of it. But how to capture the Genesis' lessons in a Newtonian frame, if the many - if not all - the lessons concerns the relations between God, people and the rest of creation? Does not God stand aloof over natural law, did not Jesus command the natural forces when he silenced the storm on the Sea of Gallilea?
I do not have a final interpretation of the Genesis creation account. But to me Genesis communicates God's deep care for, and personal involvement with, His Creation. Moreover, Genesis teaches me reverence for his creation, as the incarnation of the very Word of God.
Instead of confronting people whom we reach out to with insurmountable dillemmas and unnecessary choices, and forcing dissonant beliefs upon our brothers and sisters, I think we would do much better to learn about our role as creatures under God and as caretakers of the earth. It is also good to bear in mind the importance that God attaches to his creation by commissioning his Son in incarnate (created) form to earth.
Ps. 19:1-10 (NIV)
The heavens declare the glory of God; the skies proclaim the work of his hands.
Day after day they pour forth speech; night after night they display knowledge.
There is no speech or language where their voice is not heard.
Their voice goes out into all the earth, their words to the ends of the world. In the heavens he has pitched a tent for the sun,
which is like a bridegroom coming forth from his pavilion, like a champion rejoicing to run his course.
It rises at one end of the heavens and makes its circuit to the other; nothing is hidden from its heat.
The law of the LORD is perfect, reviving the soul. The statutes of the LORD are trustworthy, making wise the simple.
The precepts of the LORD are right, giving joy to the heart. The commands of the LORD are radiant, giving light to the eyes.
The fear of the LORD is pure, enduring forever. The ordinances of the LORD are sure and altogether righteous.
They are more precious than gold, than much pure gold; they are sweeter than honey, than honey from the comb.
The Theological Commission of the World Evangelical Alliance (WEA) recently prepared a statement on Evangelical Social Engagement, or the Philadelphia Statement. Here I post some quotes and short one line comments.
