Many of the points that came up are ones that I’ve made before on this blog and elsewhere. For instance, I emphasized that there is nothing specifically limited to evolution that singles it out for a greater degree of conflict with a literal reading of the Bible than other scientific fields. Some examples I offered include:
(1) Genetics and embryology: Psalm 139:13 says that God knit the psalmist (and presumably humans in general) together in the mother’s womb. Literalists ought to be up in arms about this and opposed to the contemporary scientific understanding, since it is not merely about the origin of our species but the status of each individual as a divine creation. Yet not only is there no Christian antiembryological movement that I know of, but many Christians find it comforting to believe that God does not directly cause congenital birth defects.
(2) Meteorology: Leviticus 26:4 attributes the rain directly to God, and so how can meteorologists dare to attribute it to natural phenomena such as barometric pressure and who knows what else?
(3) Astronomy and Australians: We had an entertaining discussion about the plausibility of the existence of Australians. But not only does Joshua 10:12-14 suggest a different view of the solar system than that accepted today, but it seems to involve Joshua addressing the sun and moon, which is a whole other discussion. When it comes to the movement of the earth, here we do find people who reject mainstream science on the basis of an appeal to the Bible. Passages like Psalm 104:5, Psalm 93:1 and 1 Chronicles 16:30 are pretty clear.
And so, on the one hand, a genuinely and consistently literalistic approach to the Bible would put one at odds with all science and many other fields of knowledge, and not just evolution. On the other hand, the evidence for evolution is every bit as solid as for other scientific fields. That doesn’t mean that our knowledge is not growing. At times new discoveries do cause us to revise or supplement our earlier thinking. But what is striking is that, while scientists love making new discoveries that show where other great minds have been wrong, propelling the discoverer/pioneer to the front cover of science magazines, we’ve yet to see a young-earth creationist or proponent of intelligent design accomplish that, because they are not offering research that improves our understanding, but mere empty criticism that neither correctly identifies problems with current theory or offers genuinely helpful improvements or alternatives.
To use another analogy, one can accurately analyse a symphony in terms of the chemical composition of the instruments or the physical vibrations in the air. Such analyses are not scientifically incorrect. They are just different perspectives, and ones that we may well deem insufficient on their own, since it is also appropriate (perhaps necessary) to do justice to our appreciation of the symphony as beautiful. The problem, in other words, is in no way with scientific analysis, but with reductionism, that is to say, the attempt to say that humans are “nothing but” the chemicals of which we are made, or a symphony is “nothing but” vibrations. The natural sciences offer accurate analyses of certain aspects of things, but do not (and need not, and ought not) claim that there is nothing more to be said at other levels and from other perspectives.
Next week we’ll connect up the current series with our previous topic by looking at Romans 5.