Category Archives: Theology

Laudato Si’ and CPN

As a non-Catholic I heard about Pope Francis’s new encyclical only through the jaded words of the mind-controlling secular press: “Pope accepts global warming.” Not living in North America, where climate change skepticism seems to be part of the Faith for many Evangelicals (though still a minority of them, according to surveys), my first thought was a fairly indifferent “Good.”

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Incarnational insights on the emergence of man

It often seems to me that in the discussions over how evolution impacts theology, the theological adjustments felt necessary by many are often apparently snatched out of the air with little thought over how they change very basic Christian truths about, say, the nature of God himself. And that’s just when the theologians are writing. Start reading the comments of ὀι πολλοι and it’s like being in a rowing boat in the vicinity of Cape Horn. Somehow, it brings to mind an image from art history.

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More acidic observations

I finished my piece about the BioLogos discussion of the need to reform the doctrine of original sin with a “slippery slope” comment: In the Bible, sin is an offence against our own inherent nature formed in the image of Christ (the true Image of God), and against God’s good order for the cosmos, both of which are restored in the redemption of Christ. In evolutionary scenarios, sin is an ontological feature of our nature, and nature itself is disordered from the start. Few aspects of Christian doctrine emerge unscathed in the long run.

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Consensus rules, OK? Or not.

In the discussion I had with John T Mullen on BioLogos, he criticised my skepticism about evolutionary psychology as a truth-finding discipline, including the following argument to which I did not reply then, but which seems worth examination in its own right: [T]hough we cannot pronounce on the specific claims made by either side, we can (if we have a broad-based education) identify when a consensus exists within a given scientific community, and we are rationally obligated to accept the conclusions of the consensus. Outsiders must not judge another discipline’s consensus.

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Evolution the universal doctrinal acid

John T Mullen posting at BioLogos took issue with my claim that natural selection has not, in fact, built sin into human nature, so that evolution is not the fundamental problem for the orthodox Christian doctrine of sin it’s often claimed to be. He replied: Evolutionary biology presents us with a view of humanity that includes strong inherited behavioral tendencies toward self-exaltation at the expense of others. Natural selection can provide a satisfying explanation for this. The fact that we also seem to have inherited behavioral tendencies toward “altruistic” (i.e., co-operative, sacrificial-but-group-enhancing) behavior is very interesting, but beside the point. We all feel the pressure to advance our own causes … Continue reading

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Reasons to disbelieve

A skeptic on one of the recent BioLogos threads about the origin of sin made a valid observation. One of the common motivations for re-formulating the theology of sin and evil is not so much that genetics suggests there was no single original couple, but that evolutionary theory places evil in the world, in the form of “natural evil”, before there were any people to corrupt creation through sin.

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Unforeseen consequences of de-historicizing theology

I haven’t commented much about BioLogos in recent months, perhaps realizing more that it’s just one small player in the scheme of the science-faith discussion, which is in turn one small player in God’s project of salvation. But I still get occasional reminders that its approach is problematic. One is the excellent article by Jamie Smith, which in turn responds to a piece by Loren Haarsma.

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Archetypes and individuals

In my last post I examined how John H Walton discusses the role of Adam in Genesis in The Lost World of Adam and Eve. The predominant emphasis he notes is Adam as an archetype. But perhaps I should have drawn more attention than I did to the fact that in the complex pattern of individual, generic and archetypal use which Walton uncovers, where Adam is not being presented as an archetype he is being presented as something else, that is as an actual individual.

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The meaning of man

I’ve been thinking about the best approach to covering more themes from John H Walton’s important new book, The Lost World of Adam and Eve. For myself, I think I prefer to pick on particular ideas in it that may be fruitful. If one of the other Hump writers should wish to do a full review, I’m sure that would complement anything say.

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The oldest religion

One of the common apologetic themes back in mediaeval and early modern Christianity was that the antiquity of Hebrew religion over the alternatives – in particular the Greek pantheon – gave it de facto legitimacy. That argument has, of course, worn thin in the light of both archaeological and historical studies. But the reconstruction of an historical Adam which I’ve been describing in the last couple of posts, based on the excursus by N T Wright in John Walton’s new book gives it a new theological (as opposed to apologetic) impetus.

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