The current issue of First Things includes "God and Evolution" by Avery Cardinal Dulles. [The entire essay is available online.] He is concerned primarily with the Roman Catholic response to the issues raised by Darwinism and identifies three approaches, described briefly, and then summarized:
Inevitably, his discussion of evolution raises the broader question of the relationship between religion and science generally, and the contention by some that science is the exclusive way to know and that religion is simply superstition. Dulles responds in the latter part of the essay:
.... All three of these Christian perspectives on evolution affirm that God plays an essential role in the process, but they conceive of God’s role in different ways. According to theistic Darwinism, God initiates the process by producing from the first instant of creation (the Big Bang) the matter and energies that will gradually develop into vegetable, animal, and eventually human life on this earth and perhaps elsewhere. According to Intelligent Design, the development does not occur without divine intervention at certain stages, producing irreducibly complex organs. According to the teleological view, the forward thrust of evolution and its breakthroughs into higher grades of being depend upon the dynamic presence of God to his creation. Many adherents of this school would say that the transition from physicochemical existence to biological life, and the further transitions to animal and human life, require an additional input of divine creative energy.Dulles, himself, inclines to the third position. Note that none of these arguments is compatible with the young earth, seven-literal-day, Creationist position.
Inevitably, his discussion of evolution raises the broader question of the relationship between religion and science generally, and the contention by some that science is the exclusive way to know and that religion is simply superstition. Dulles responds in the latter part of the essay:
Some contemporary scientific atheists are so caught up in the methodology of their discipline that they imagine it must be the only method for solving every problem. But other methods are needed for grappling with questions of another order. Science and technology (science’s offspring) are totally inadequate in the field of morality. While science and technology vastly increase human power, power is ambivalent. It can accomplish good or evil; the same inventions can be constructive or destructive.FIRST THINGS: God and Evolution
The tendency of science, when it gains the upper hand, is to do whatever lies within its capacity, without regard for moral constraints. As we have experienced in recent generations, technology uncontrolled by moral standards has visited untold horrors on the world. To distinguish between the right and wrong use of power, and to motivate human beings to do what is right even when it does not suit their convenience, requires recourse to moral and religious norms. The biddings of conscience make it clear that we are inescapably under a higher law that requires us to behave in certain ways and that judges us guilty if we disobey it. We would turn in vain to scientists to inform us about this higher law.
Some evolutionists contend that morality and religion arise, evolve, and persist according to Darwinian principles. Religion, they say, has survival value for individuals and communities. But this alleged survival value, even if it be real, tells us nothing about the truth or falsity of any moral or religious system. Since questions of this higher order cannot be answered by science, philosophy and theology still have an essential role to play.
Justin Barrett, an evolutionary psychologist now at Oxford, is also a practicing Christian. He believes that an all-knowing, all-powerful, and perfectly good God crafted human beings to be in loving relationship with him and with one another. “Why wouldn’t God,” he asks, “design us in such a way as to find belief in divinity quite natural?” Even if these mental phenomena can be explained scientifically, the psychological explanation does not mean that we should stop believing. “Suppose that science produces a convincing account for why I think my wife loves me,” he writes. “Should I then stop believing that she does?”
A metaphysics of knowledge can take us further in the quest for religious truth. It can give reasons for thinking that the natural tendency to believe in God, manifest among all peoples, does not exist in vain. Biology and psychology can examine the phenomena from below. But theology sees them from above, as the work of God calling us to himself in the depths of our being. We are, so to speak, programmed to seek eternal life in union with God, the personal source and goal of everything that is true and good. This natural desire to gaze upon him, while it may be suppressed for a time, cannot be eradicated.
Science can cast a brilliant light on the processes of nature and can vastly increase human power over the environment. Rightly used, it can notably improve the conditions of life here on earth. Future scientific discoveries about evolution will presumably enrich religion and theology, since God reveals himself through the book of nature as well as through redemptive history. Science, however, performs a disservice when it claims to be the only valid form of knowledge, displacing the aesthetic, the interpersonal, the philosophical, and the religious.
The recent outburst of atheistic scientism is an ominous sign. If unchecked, this arrogance could lead to a resumption of the senseless warfare that raged in the nineteenth century, thus undermining the harmony of different levels of knowledge that has been foundational to our Western civilization. By contrast, the kind of dialogue between evolutionary science and theology proposed by John Paul II can overcome the alienation and lead to authentic progress both for science and for religion.
No comments:
Post a Comment
Comments are moderated. I will gladly approve any comment that responds directly and politely to what has been posted.