Here is an paper I did for my college course.
Why Some Christians Reject The Evolution
Don Thatcher
Saint Leo University
The theory of evolution has been a great debate with Christianity since the nineteenth century. (Imperato, p.1) The theory of evolution was in total opposition to the knowledge that Christians had learned from the bible (p.1). This theory led some Christians to find it blasphemous to think that the world was created without the help of a divine entity. Yet, there were some Christians whom did not think of evolution as a far fetched idea. Maybe there was some truth to parts of the theory that could be married with evolution. The liberals involved in this movement were known as Christian liberals (p.1). The ones whom reject this idea are labeled Christian fundamentalists (p.1).
Fundamentalists are hard line Christians whom refuse ideas that would eliminate God from any part of the creation equation (Imperato, p.2). This is one of the primary reasons some Christians reject evolution. Fundamentalists fail to realize that science and historical data help to broaden the horizon of Christianity (p.2). Christians who can take in not only their core beliefs, but also welcome ideas that compliment Christianity will only strengthen those Christians (p.2). However, some Christians see this open-minded way of looking at their religion as a deviation from the path of righteousness, and thus should be rejected (p.2).
There was French priest and philosopher named Pierre Teilhard de Chardin who believed that man and the cosmos around him were constantly changing or evolving (Mifflin, 2003, para. 1). Teilhard pointed out that changes were constantly occurring in creation along with individual human beings (Imperato, p.5). Teilhard stated that, “The change is not merely movement but transformation (p.5). The theory of evolution with its ideas of the bible teaching that God, through his voice created all things in the cosmos (p.5). The hard line view that most Christians held, has existed through the twentieth century (p.5). Over time the core liberal Christians began to see that the early books of Genesis did not have to be taken literally in regards to creation (p.5). For example in the English Standard Version of the bible at Genesis chapter 2 and verse 4, Moses writes, “These are the generations of the heavens and the earth when they were created, in the day that the LORD God made the earth and the heavens.” Liberal Christians would not view the point that God made the heavens and the earth in one day as literal, fundamental Christians would. Having everything created in one literal day would not allow for the world to evolve from its original creation state. This is another reason fundamentalists reject the evolution.
Teilhard helped to build a relationship between science and Christianity (Imperato, p.6). Teilhard had an amorous view of God and the earth (p.6). With this view in mind Teilhard collected stones because of its density and toughness (p.6). He collected some rocks and put them in a drawer with an iron bolt (p.6). The bolt began to rust and this demonstrated to Teilhard that even something as tough as iron could change (p.6). Its as if it is symbolic of a hardened hearth could change in the light of God. This is the evolution that Teilhard was aiming for in his research. There was another theory that Teihard hard that did not sit will with Christians in Rome. He believed that man inherited sin from Adam and this has helped to evolve man into who he is today (p.6). This line of thinking does not sit well with fundamentalists whom again take the literal approach to the bible.
Teilhard firmly believed that humans are able to reflect upon the past to evaluate the changes which have occurred in order to prepare for the future (Imperato, p.9). This is turn is the evolution of an individual. He believed that future of man is in each human’s hands (p.9). There are many Christians whom believe that the fate of man is in God’s hands. This would be a contradiction to the thought that an individual can determine the fate. The New International Verision of the Bible at a Ecclesiastes 3:19 makes this strong statement regarding fate, “Man’s fate is like that of the animals; the same fate awaits them both: As one dies, so dies the other. All have the same breath; man has no advantage over the animal. Everything is meaningless.” Taking this scriptures literally indicates no hope for man. Regardless of the decision made man is no different than animals. He has no control over his fate. Thus any notion that man could evolve in the decision making process is not valid to most literal Christians.
Another approach that Teilhard used was the fact that Christ and God were evolvers as well (Imperato, p.11). God draws on human nature to try and bring about systematic global structure (p. 11). In fact, in the English Standard version of the Bible at John chapter 6 and verse 44 Christ states, “No one can come to me unless the Father who sent me draws him.” Taken literally this means that God is active in searching for humans that have an inclined interest in their heart towards him. One of the most famous scriptures that Christians have come to know is in the book of John at Chapter 3 and verse 16. The English Standard version of the bible states, “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” This demonstrates that God is in touch with the world through love. Love is the driving force of change according to Teilhard (Imperato, p. 11). Imaging the evolution that God had to go through in his decision making process. First because of original sin man choose to make his own decision rather than consult with God. God then had to evolve in order to sacrifice his Son for the love of the world and man. These were decisions God himself had to make based on history. Through this love God wants humas, as Robert Imperato puts it, “To have a commitment to the earth rather than escape from the earth (p. 11). Many Christians still have a hard time believing that God himself is an evolver, even though there is historical evidence to prove otherwise (p. 11).
Teilhard does have some supporters. In his book, ‘ Dream of the Earth’, Thomas Berry wrote regarding Teilhard and evolution, “The evolutionary process find its highest expression in the earth community seen in its comprehensive dimensions, not simply in a human community reigning in triumphal domination over the components of the earth commuity (Berry, p. 23)” Thomas Berry is indicating that evolution does indeed take place within the human community. An example of this is how African-Americas are treated in Americas now than they were in the 60s. The majority of Caucasian Americans in the United States looked down upon and mistreated African-American people. In a span of forty years through historical reflection and understanding, more Caucasian Americans have accepted African-Americans and are working toward a better world. This is the unity that God and Christ were looking for with the evolution of man. Imagine what the United States would be like if man did not evolve from the state he was originally in. However, amazingly there are Christians who this based on the fact that it is a form of evolution. If the message is not written in a literal sense in the Bible, than it cannot be so.
Christian rejection of the evolution process within the cosmos is based on ignorance. This is the danger of fundamentalist thinking. Fundamentalism turns a literal translation into intolerance. We have seen this in religions that are not Christian. Intolerance leads to irrational decisions that lead to the deaths of innocent people. Fundamentalist thinks leads some so-called Christians to kill doctors whom perform abortions. True Christians must embrace ideals that are for the preservation of God’s love and teachings. Evolution in the context of human nature and the environment is true. We see through the course of history how humans have evolved over time. The advent of technology has allowed for a unification of the global community. We can learn from and understand from Christians all over the world.
WORKS CITED
The American Heritage Dictionary of the English Language. Teilhard de Chardin, Pierre (1881 - 1955). (2003). Retrieved September 15, 2007, from http://www.xreferplus.com.ezproxy.saintleo.edu/entry.jsp?xrefid=4138995&secid=.-&hh=1
Berry, Thomas. Teilhard in the Ecological Age. Chambersbug, Pa. Anima Books, 1982.
Imperato, Robert. Christian Footings. Lanham, Maryland. University Press of America, 2000.
Crossway Bibles. 2001. Genesis Chapter 2 verse 4. English Standard Version. Retreived September 14, 2007 from site http://www.gnpcb.org/esv/search/?q=Genesis+2%3A4.
Crossway Bibles. 2001. John Chapter 6 verse 44. English Standard Version. Retreived September 14, 2007 from site http://www.gnpcb.org/esv/search/?q=Genesis+2%3A4.
Crossway Bibles. 2001. Genesis Chapter 3 verse 16. English Standard Version. Retreived September 14, 2007 from site http://www.gnpcb.org/esv/search/?q=Genesis+2%3A4.
New International Bible Society. 1984. Ecclesiastes Chapter 3 verse 19. New International Version. Retrived Sepetember 15, 2007 from site
http://www.ibs.org/niv/passagesearch.php?passage_request=Ecclesiastes+3%3A19+&niv=yes&submit=Lookup
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