Evolution,the End of Human Uniqueness,and the Election of the Imago Dei

Abstract

In both popular opinion and the minds of many scientists and theologians, the idea of human uniqueness and human superiority has been linked to the Christian doctrine of the imago Dei. Pursuing what is called the comparative approach to theological anthropology many have asked, in what ways is human nature different from the nature of animals and, therefore, like the nature of God? This article questions any concept of the imago Deithat equates the divine likeness with some characteristic, behavior, or trait which presumably makes humans unique—in a non-trivial way—from other animals and from the non-human hominids. Instead of grounding the image of God in human uniqueness, the author concludes that the imago Dei is—exegetically, theologically, and scientifically—best understood in light of the Hebrew theological framework of historical election.     

Recent Theological Interpretations of Evolution

Abstract

In this article I give special attention to recent responses particularly by Roman Catholic scholars to the question, “How should Christian theology take into serious consideration the scientific theory of biological evolution?” To do this I will explore a number of key areas where recent scholarship has made considerable progress in response to this question and at the same time raised new insights into additional questions.     

Finding a Locus for Dialogue between Genetics and Theology

Christoph Schönborn, Cardinal Archbishop of Vienna, has dismissed Pope John Paul II's position on theology and science as “rather vague and unimportant.” I believe that the Cardinal's analysis of John Paul II's views on evolution and Christian faith deserves a careful and detailed response from all those concerned with the constructive dialogue between science and theology that John Paul II so strongly supported for decades. My ‘bottom line’ is twofold. First, Cardinal Schönborn's concern over evolution is unnecessary: What scientists view as chance in nature Christians can see as God's ongoing and purposeful action in the creation of life and humanity. Second, the Cardinal's concern is also misplaced. When evolutionary theory is co-opted by atheists to serve their agenda the Cardinal should challenge the atheists, not the science they falsely claim proves their views.     

Fishapod in the Rocks: Fossils and Biblical Creation Texts

Abstract

Genesis 1:20–25 speaks of God creating water and land creatures. The fossil record suggests that vertebrates on land evolved from vertebrates of the water. In this article about creation through evolution, the author discusses a progression of fossil discoveries pertinent to the evolution of tetrapods, keeping in view the detractions of a Young Earth creationist, and finishing with a biblical-theological perspective on the evolution of tetrapods. The author's work grows out of his interest in exploring how a specific science (paleontology)—as viewed through specific discoveries and a specific evolutionary lineage—might engage actively with biblical creation passages.     

Perfecting not Perfect: Christology and Pneumatology within an Imperfect Yet Purposeful Creation

Abstract

The issue of evolutionary theodicy remains an area of difficulty within the science–theology dialogue. The evolutionary understanding of life identifies a process where suffering and extinction are intrinsic; however, theology seeks to articulate God's loving goodness towards creation. Therefore the central question of evolutionary theodicy becomes: “How can a loving God act by such a process?” Within the view of theistic evolution, evolutionary theodicy has resulted in a deeper understanding of Christology and Pneumatology, as the whole of creation is understood to be moving towards its eschatological perfection in Christ.     

Christology in the Meeting Between Science and Religion. A Tribute to Ian Barbour

While Ian Barbour's methodological contributions to science and religion and his use of process metaphysics are often noted, it is also important to consider his own theology of nature as a significant contribution to Christian theology. This article calls attention to both his reformulation of Christology and to the way Christology functions in his understanding of divine action. It goes on to suggest that Christology is important for three aspects of continuing work in science and theology     

Going beyond the Human: Christians and Other Transhumanists

Abstract

Today's transhumanists ask good questions about the human future. What about their answers? Is their version of transhumanism useful or acceptable to Christian theology today? No, at least not in its usual form. Transhumanism and Christianity divide on how we think about the cause of the changes that lie ahead for humanity. For transhumanists, the cause or the agent of human transcendence is technology. For Christians, it is grace, the underserved goodness of God who gives life and wholeness to the creation. Our core question is whether it is proper for Christian theology to see technology as contributing in any way to the future that a gracious God has in store for the creation. Does God work through technology? Yes. We may contribute through technology to what God is doing; but it is always God's doing.     

Is the spell really broken? Bio-psychological explanations of religion and theistic belief

Recent advances in the evolutionary and cognitive sciences of religion have raised questions about whether the assumptions and findings of these fields as applied to religion conflict with belief in gods. Specifically, three scientific approaches to religion (Neurotheology, Group Selection, and Cognitive Science of Religion) are sketched, and five arguments against theistic belief arising from these approaches are discussed and evaluated. None of the five arguments prove formidable challenges for belief in gods.     

Endless forms most beautiful 1

Beautiful form rather than efficient cause is the crucial category for understanding living processes, especially evolution. Drawing on the fields of non-equilibrium thermodynamics and citing Darwin's own observations, the author proposes a new understanding of form that corresponds to the dynamism present in living forms and overcomes the limitations of other metaphysical notions of form. Form as beautiful “dynamic form” promises an enriched empiricism, which not only can speak “correctly” about nature but also “well” of nature. In other words, an enriched empiricism of beautiful dynamic forms allows for a fruitful dialogue between science and theology. It avoids theological explanations that call for special divine intervention in the world of Nature which threaten the dignity and self-integrity of Creation. It opens up a view, however, of a divine “milieu,” a divine “Openness,” that providentially calls for beautiful dynamic forms to emerge and entangle through the evolutionary process of nature.     

Science,philosophy, and religion today: Some reflections

The new developments of science have opened a new field of dialogue between science and theology as well as a further integration between science and philosophy. This new field is shown in its historical background and with its current theoretical issues.