Here is a link to chapter 7 of my book.
Here I move from theology and the history of theology to the theological baggage that has become attached to the daily perception of the world, which I have loosely associated with the “scientific” view.
The title of this chapter might suggest one of those “theory in crisis” anti-evolutionary articles, but in fact I take the fact of evolution for granted, and the issue I’m addressing is just the same as that explored in the previous chapters: that Christians have adopted, from a non-Christian world view, a pessimistic and unbiblical view of Creation that deeply affects the way the world is seen. It affects theology, and it affects science too (or more generally, since this is more than an academic issue, it affects the way ordinary people, some of whom are theologians or scientists, experience nature and pray about nature).
I’ve discussed on this blog, and in the book’s Introduction, how much of the secular apologetics for evolutionary theory depends on theology rather than theory. Theodicy is so pervasive that it’s thought to be part of science rather than, as it actually is, an invalid application of biased aesthetics to science.
There are no doubt links in this phenomenon back to the Promethean worldview discussed in the previous chapter, but I haven’t laboured that. It’s sufficient that perceiving darkness in every aspect of creation has become so entrenched that it’s hard to realise there are other ways of seeing – ways which were followed by those in the past and, especially, by Christians.
So though this chapter focuses on popular examples familiar to any high school
theodicy biology student, it is mainly aimed at theistic evolution in its modern form, which has tended to adopt that negativity uncritically, and sought to explain it by theological gymnastics.
Better, I argue, to challenge the negativity itself with orthodox doctrine.