People of faith have a problem with evolution. Some of them can’t seem to see it, but the Theory of Evolution is a significant encumbrance to faith, as it has been since Darwin first proposed it in 1859.
There are essentially four ways Christians (and those from other religions) deal with evolution.
1) There are those who recognise that evolution and faith are incompatible and consequently compartmentalise them both to avoid thinking about the problem: ‘Yes, evolution probably happened but my faith is important to me so I’m going to pretend it didn’t.’
It’s impossible to argue with this head-in-the-sand position, so let’s not bother.
2) Others insist that evolution is ‘just a theory’ and as such is in conflict with what the Bible teaches about the creation of life. But this is a double misunderstanding: of what ‘theory’ means in science, and of what the Theory of Evolution proposes. It has nothing to tell us about how life began, but how it developed. Nonetheless, it contradicts the order of creation found in the two creation accounts in Genesis.
Some believers are content to dismiss evolution on these grounds: a theory, in the popular sense, that is trumped at every turn by the Bible’s accounts of creation. Ken Ham and the laughable Answers in Genesis hold to this position:
The real issue is one of authority—is God’s Word the authority, or is man’s word the authority? So, couldn’t God have used evolution to create? The answer is No. A belief in millions of years of evolution not only contradicts the clear teaching of Genesis and the rest of Scripture but also impugns the character of God. He told us in the book of Genesis that He created the whole universe and everything in it in six days by His word: “Then God said … .” His Word is the evidence of how and when God created, and His Word is incredibly clear.
Hammy and his acolytes do accept what they call micro-evolution, the small incremental stages made within a species over time. Macro-evolution, as they like to call it, when one species gives rise to another over significant amounts of time apparently never happens. Why? Because the Bible says so (but good luck finding where.)
3) Still others extend this dismissal on the basis of ignorance: they are positively hostile to the idea of evolution. Street preachers who set up shop in my home town from time to time are always accompanied by a sign that says ‘Evolution is a Hoax’ (see above.) These kind of believers are not content simply to dismiss evolution as ‘theory’, nor do they accept that it occurs within species. They rail against evolution and disparage the vast amounts of evidence that exist for it. Evolution they declare over their megaphones, is not only a hoax, it is of the devil, who uses it to deceive people and lead them away from God. This is ignorance of a more wilful sort.
Christians in both these last two camps would themselves say that one can’t be a Christian and accept evolution. Actually, they’d say one can’t ‘believe’ in evolution, a word I’ve avoided. Evolution can no more be ‘believed in’ than gravity (itself a theory in the scientific sense.)
4) The fourth way Christians have of dealing with evolution is to attempt to marry the theory with their faith. They acknowledge that evolution has occurred, that life on earth has developed much as Darwin proposed and that the evidence from paleontology, geology, genetics and developmental biology fully substantiates this explanation.
Where then to fit God when he is superfluous to the explanation of life’s development, in much the same way the tooth fairy is superfluous to dentistry? This doesn’t stop these believers finding a place for him. They regard the apparent randomness (their term) of evolution impossible to accept and see a place for God in countering it. As Greg Allison puts it on Desiring God, without a hint of irony, the ‘entire process (of evolution) was undirected and purposeless, without God.’
Consequently, Christians who accept evolution have come up with a couple of ways of injecting God into the process, regardless of the fact he is not needed and there is no place for him. So-called Theistic Evolution, in both its forms, is the belief – and it’s nothing more than a belief – that God set evolution in motion and then let it take its course. One school proposes he occasionally gave it a nudge so that it went in the right direction, the other that he just sat back to see what would happen, though presumably he knew this from the start, being omniscient and all that.
This a hopeless compromise; the prevalence of suffering, death and extinction as drivers of evolution discount any involvement of a benign creator. Such a being’s disinterest in the constant struggle for survival of his created pets, every one of which perishes once past reproductive age (if they reach it in the first place) does not point to a loving God. Paul, who of course had no understanding whatsoever of evolution, believed that death entered creation only when Adam first ‘sinned’. Yet death and suffering existed eons before human beings first appeared. The ‘Evolutionary Creationists’ at BioLogos have a hard time trying to explain this one away. (Spoiler alert: they can’t.)
And let’s not even mention sex; sexual reproduction is a massive problem for the creationist.
As Greg Allison concedes, one cannot be a Christian and subscribe to a theistic model of evolution. Having considered the possibilities, Greg concludes that neither form of theistic evolution is compatible with faith. In this he is right. He comes back to the scriptural accounts of creation as the best explanation of life’s development. In this he is wrong.
No doubt there are commenters out there who think that some form of compromised Christianity and a diluted evolutionary theory are somehow compatible. They have no doubt discovered a way to put God at the heart of evolution or have a misunderstanding of the theory that somehow leaves room for him. Such arguments are unconvincing. Evolution and God are incompatible. One is true (as in observable, supported by evidence and predictive), the other imaginary. There’s no need to pollute the former with the latter.