[For Part I, see here]
Peter Hitchens, younger brother of the late Christopher, says in the notorious London Daily Mail that the implication of evolution “is plainly atheistical, and if its truth could be proved, then the truth of atheism could be proved. I believe that is its purpose, and that it is silly to pretend otherwise.” Pat Robertson claims that “the evolutionists worship atheism.” Richard Dawkins tells us that he lost his faith in God when he learned about evolution, the claim that evolution is intrinsically atheistical is used repeatedly by advocates of creationism, including that bizarre oxymoron, “scientific creationism”, and the Discovery Institute’s Wedge Document describes it as part of a malignant materialism that debunks traditional views of both God and man. Discovery Institute fellows also coached Ann Coulter, who went on to tell us that evolution is itself a discredited religion, related to the mental disorders of liberalism and godlessness.
Yet from the very outset there have been believers who actively welcomed evolution. Asa Gray, the botanist to whom Darwin dedicated his own book Forms of Flowers, saw evolution as the natural process through which God worked. Charles Kingsley, the Christian social reformer and historian now best remembered for The Water Babies, wrote appreciatively to Darwin, on previewing The Origin of Species, that a Deity who created “primal forms capable of self development” was “a loftier thought” than one who had created each kind separately. In our own time, we have evolution theology and Evolution Sunday. Ken Miller, a committed Catholic, is prominent as molecular biologist, textbook writer, and legal witness on behalf of evolution, while Dennis Venema’s postings on the website of BioLogos, an organization dedicated to the acceptance of science from a Christian perspective, are model expositions of evolutionary science.
Against this background, it may be helpful to look at the religious views of Charles Darwin himself, and also those of Alfred Russel Wallace, the two independent originators of the concept of evolution as the inevitable outcome of natural selection. Warning: this post will be longer than most. The Victorians do not lend themselves to sound bites.
Darwin’s private Autobiographies include a short but revealing chapter on religious belief. This the family regarded as so contentious that it was not made public in full until 1958. Darwin initially contemplated becoming a clergyman. He tells us that he “did not then in the least doubt that strict and electoral truth of every word in the Bible”, and was much impressed by Paley’s argument from the perfection of individual organisms to the existence of an intelligent creator, He was still quite orthodox while on the Beagle, but in the two years after his return he reconsidered his position, and gradually came to reject orthodox religion on historical, logical, philosophical, and indeed moral grounds. As he later wrote,
“I can indeed hardly see how anyone ought to wish Christianity to be true; for if so the plain language of the text seems to show that the men who do not believe, and this would include my Father, Brother and almost all my best friends, will be everlastingly punished.
And this is a damnable doctrine.”
As for the implications of science, Darwin’s conclusions are interesting. “The old argument of design in nature, as given by Paley … fails, now that the law of natural selection has been discovered…. Everything in nature is the result of fixed laws.” Regarding what he called, despite the deaths of three of his children, “the generally beneficent arrangement of the world”, this he explained as itself the result of evolution. In order to survive, creatures must be so constituted that pleasure outweighs pain and suffering, which “if long continued, causes depression and lessens the power of action.” As for the opposite argument, “The very old argument from the existence of suffering against the existence of an intelligence as cause seems to be a strong one; whereas… the presence of much suffering agrees well with the view that all organic beings have been developed through variation and natural selection.” In short, the argument from the goodness of the world and the counter-argument from suffering both fail, since the capacities to experience pleasure and suffering, and the balance between them, are themselves explained as evolved adaptations.
One argument, however, retained conviction at the time when he was writing On the Origin of Specie, namely “the extreme difficulty or rather impossibility of conceiving this immense and wonderful universe… as a result of blind chance or necessity.” Notice that Darwin makes a clear distinction, which today’s “Intelligent Design” advocates systematically blur, between Paley’s argument from the design of particular things (rejected, as we saw earlier), and the more powerful argument from the possible presence of design in the universe as a whole. The latter he finds convincing enough to say, at the very time that he was composing On the Origin of Species, that “I deserve to be called a Theist”.
Later, Darwin wonders, “can the mind of man, which has… been developed from a mind as low as that possessed by the lowest animal, be trusted when it draws such grand conclusions? … The mystery of the beginning of all things is insoluble by us, and I for one must be content to remain an Agnostic.” Our minds evolved to enable us to deal with commonplace reality, and we must doubt whether they are adequate instruments for speculating so far beyond that. “Agnostic” was a term then newly coined by his friend and prominent supporter, Thomas Huxley, and refers, not to a wishy-washy uncertainty, but to the principled conviction that there was no adequate way of deciding the question.
Alfred Russel Wallace is a much more complicated case. He seems to us self-contradictory and changeable, an opponent of the supernatural who nonetheless took Spiritualism seriously. He was also much more wordy than Darwin; his autobiography runs to two thick volumes. I have therefore relied mainly on secondary sources, together with his review of Lyell’s writings on geology, in the April 1869 issue of The Quarterly Review, and his 1871 reply to critics.
In his teens, Wallace came into contact with the reformist ideas of Robert Owen, and abandoned conventional religion, with its emphasis on original sin, for a belief in human improvability based on the natural sense of justice. Throughout his adult life, he described himself as a Socialist, and wrote a book in favour of the nationalization of land. He seems to believe in a Creator, and indeed advances, as an argument in favour of evolution, that separate design for every creature would reduce that Creator to the level of a second-rate craftsman (compare Charles Kingsley’s comments, above). However, only two years before formulating his own version of the theory of natural selection, he had written of how far, in his view, the beauty and diversity of the forms of living things goes beyond what could, for him, be explained in terms of their requirements.
This last conclusion may help make sense of his 1869 review of Lyell, in which he asserted that there were things about humanity, in particular, that could not be explained by natural selection. Abstract thought, moral sense, and the design of the hand, all as much present in what he called the savage as in civilized man, seemed to him superfluous to the requirements of the savage’s life. This despite having lived among such savages while collecting specimens, and observing the demanding nature of their lifestyles, the skill of their toolmaking, and the subtleties of their social organization. He also makes the linked arguments that evolution cannot explain the development of consciousness (for contrary opinions, see Dennett’s Kinds of Minds and Cairns-Smith’s Evolving the Mind), and that materialism cannot explain how consciousness could exist at all (here, I think, Wallace is referring to a problem that we are no nearer solving now than we were then).
But does this mean that he was willing to embrace the supernatural? Quite the reverse! In his answers to critics, he says very plainly that he does no such thing. What he does do, is reject materialism. There is more in the universe than matter, but nothing that is beyond the scope of natural science.
So what of Peter Hitchens’s (and, for what it’s worth, Pat Robinson’s) claim, given that neither Darwin nor Wallace could be pigeonholed as atheists, and that Wallace was not even a materialist? Totally false. Grossly insulting to the entire scientific community, portrayed as choosing its key concepts according to an ideological agenda quite outside science. As I said before regarding all evolution denialism, dependent on a conspiracy theory. And a warning to all of us; if this is typical of journalistic comment in the areas that we know about, like science, how should we regard such comment in areas that we cannot so readily examine, like Syria?
There remain some serious questions. Is it possible to accept evolution without being an atheist? Quite obviously, yes, as Darwin, Wallace, and many examples listed here clearly show. But human psychology is notoriously quirky and tolerant of self-contradictions). So, as a matter of logic, is religious belief compatible with the acceptance of the fact of evolution?
The answer, surely, must depend on the kind of religion, and here my sympathies lie entirely with their Evolution Sunday crowd. Evolution demolishes one version of the argument from design, but even when I was a believer I did not find that version convincing. And, for the reasons spelt out over the past 150 years by Kingsley, Darwin, and many others, evolution poses no new problems for religion in general, and indeed may blunt some of the traditional arguments used against it.
What is not consistent, either with present-day scientific knowledge, or with any kind of scientific approach to reality, is a religion dependent on an overriding belief in the literal truth of its sacred text. Such a position renders impossible any sensible discussion of evolution, or of nature in general, or, indeed, of God.
 See e.g. Helena Cronin’s The Ant and the Peacock, which discusses Darwin’s and Wallace is different views on sexual selection and cooperation; Natural Selection and and Beyond, ed. Charles H Smith and George Beccaloni.
 Confusingly indexed in QR under Lyell, not Wallace.
 Smith and Beccaloni, p. 327.
 Ibid p. 370.
By Paul Braterman and Mark Edon. This piece first appeared on November 30, 2012, on the BCSE website.
We write here as individual non-believers in support of the “accommodationist” position taken by the British Centre for Science Education (BCSE), on whose committee both of us serve. We consider that there are over-riding tactical and strategic reasons for this position. As non-believers defending science, we are being unreasonable if we criticise the godly for failing to combat Creationism, and then, for fear of ideological impurity, refuse to link arms with them when they do.
Followers of the political & religious controversy surrounding evolution  will be aware of a subsidiary debate amongst those who do accept modern science, that encompasses such issues as; “Is it possible to believe in god and accept the science?”, “Should the objective of the debate be the acceptance of science or the rejection of god?” and “What is the best way to get people to accept the science?”
The British Centre for Science Education (BCSE), comprising volunteers from science, education and business backgrounds, is a single purpose organisation. Our objective, shared by our members regardless of their religious position, is to keep Creationism out of UK schools. The simple fact is that the Government (in its policy statements at least), other mainstream political parties in the UK, the established Church and other mainstream churches all agree on this. In the UK, only a minority of self-identified Christians think that creationism should be taught, while Young Earth creationists complain that the vast majority of evangelicals reject their doctrine.
The current Coalition Government Free School and Academy programs have given Creationists in the UK opportunities that they had never previously dreamt of and, through what we sincerely hope is mere oversight, July 2012 saw the first crypto-Creationist free school applications approved. They will be getting tax payers’ money to teach children, at the expense of the local authority education budget, although the local authority will have no control over them and at this stage no-one knows what they will teach.
The BCSE wants to campaign against Creationism in a way that unites the widest possible range of opinion and so we don’t campaign for or against any of the following; atheism, religion, faith schools, free schools or academies, although many members and committee members hold strong views on many of these issues.
If you look at the activities of Creationists here in the UK you can see that their main campaigning tactic is to present themselves as Christians making perfectly reasonable requests about education policy, all in the spirit of fairness, whilst being attacked by militant atheists.
So it is in these circumstances that the BCSE campaigns against Creationism with all and any who will agree with us on this issue, regardless of any disagreement on other issues. This means we are neutral on matters of religion and we are glad to work with the religious and non-religious alike. The CrISIS campaign, in which we took part last year, which culminated in a letter to Michael Gove signed by the National Secular Society, Richard Dawkins, Jim Al-Khalili, Susan Blackmore, Andrew Colman, David Colquhoun, Christopher French, Adam Hart -Davis, Julian Huppert MP, The Rev Canon Theologian David Jennings, Steve Jones, Dr Stephen Law, Clifford Longley, the Rev Michael Roberts, Simon Singh MBE, Canon Theologian Keith Ward, and education lecturer James D. Williams, exemplifies this, as did a similarly broad-based subsequent campaign, which we supported, by the British Humanist Association.
BCSE’s experience of working with representatives of the clear majority of the religious population in the UK that accept the science, and our knowledge that UK Creationists unremittingly promote an “Atheists versus Christians” narrative during recruitment and campaigning, has lead us to often repeat the fact that the majority of religious people have no problem with the science.
These two aspects of what we do: 1) working with the religious and non-religious alike, 2) pointing out that accepting the science is fine with the established church and the large majority of the religious, are far from protecting us against criticism.
Creationists still accuse us of promoting an atheistic ideology, and even level this charge against ordained ministers and other committed believers amongst our members but then they do the same to that vast majority of Christians who accept the science, and even the (outgoing) Archbishop of Canterbury is not spared. Some nonbelievers label us “accommodationists” for working with the religious and for not arguing against the existence of god, claiming that because religion is correlated with Creationism the only way to counter Creationism is to campaign against religion. For want of a better label, we will refer to nonbelievers in this camp as “anti-theists”, in the belief that many already call themselves this and that it doesn’t offend or mislead. This seems less clumsy than “anti-accommodationists”. If a better label exists we will happily adopt it. Whilst we are on the subject of labels, we reserve the term “Creationists” for those who deny the well-established science of evolution and common descent, and, in many cases, of an ancient earth and even more ancient Universe. This is quite different from the philosophical creationism that accepts these realities, but sees them as, ultimately, the work of a deity. Some who should know better seem unsure of the difference between these positions and thereby play into the hands of the enemies of reason.
Unfortunately, anti-theists or those who can be labelled as such, when campaigning against Creationism, are vulnerable to the line invariably taken by Creationists that they are just Atheists persecuting Christians. Thus our good friend Richy Thomson, BHAFaithSchools and Education campaigner, found himself outmanoeuvred in a radio phone-in discussion of a proposed Creationist school in Sheffield, when the advocate of Creationism change the terms of debate by pointing out that his opponent was against faith schools and religion in general. Similarly, when a Creationist on Radio Five was asked to say if he wanted Creationism taught in science classes or not, he ignored the question and claimed that the BHA was prejudiced when evaluating the scientific evidence and wanted to restrict the rights of the religious. The correct response would be to point out that the large majority of religious people think that Creationism is silly too, perhaps with some examples but again the point at issue was lost. While only a very tiny minority of people are pushing Creationism into UK schools, they create the illusion of broad support by such muddling of issues.
It is worth stating plainly here that the BCSE neither calls for the religious to give up their faith (indeed, how could it, given the range of opinions in its membership?) nor for the anti-theists to stop campaigning against it.
It seems to us that the Creationists adopt the “Atheist versus Christians” tactic at every available opportunity for two good reasons.
First of all, the conflict and persecution narrative aids recruitment and engenders zeal, especially among the many potential recruits who are at difficult points in their own lives. Creationist organisers know that being part of a valiant band struggling against the odds offers both a sense of belonging and the chance for the leaders to prove their honesty and intelligence by accurately predicting ridicule and rudeness from people outside the group. In this way the weirder the claims, the stronger the ridicule, and the more strongly members are driven into the group. This is why you find so many Creationist groups publicising the fact of their opponents calling them names.
Secondly, and more at issue here, the conflict narrative very often means the public debate can be swiftly moved away from “Creationism is daft” to genuine Atheist versus Christian issues such as faith schools. Creationists know that in such debates they are part of a much larger and more respectable group and readily identify themselves as simply “Christians”.
So how should we proceed?
There seems to be agreement amongst anti-theists and accommodationists that some Creationists can be won over to accept the science, although both sides currently see this as a rare event and base their claims upon anecdotes . Is loss of faith or is accommodation of science with religious belief the reason for such changes of mind? Well, the anecdotes suggest both are possible paths that individuals do travel. However we still have no quantitative data on the reasons why, despite this obviously being of great interest to all.
A recent paper in Evolution Education and Outreach by Southcott and Downie  does give us some hints at data on this topic, but not much more than a reason for more research.
The data relates to biology students at GlasgowUniversity between 1987 and 2011 who rejected evolution. Here are a few highlights but please go and read the thing for yourselves if you are interested.
First of all things that anti-theists and accommodationists agree on:
From the abstract.
“Evolution rejection was closely related to accepting a religion-based alternative, whereas acceptance was related to finding the evidence convincing. Although many religious students accepted evolution, 50% of Islamic students were rejecters, compared to 25% of Christians.”
Anti-theists seem to go on from this to deduce that as Creationism comes from religion you must counter religious belief to counter Creationism. This simply does not follow.
“A question testing acceptance of several scientific propositions showed no evidence that evolution rejecters were generally more skeptical of science than accepters.”
That is surprising, although it could be that evolution rejecters were simply unaware of the full implications of their position. Moving on.
“A breakdown of evolution into three components (human origins, macroevolution, and microevolution) found that some evolution rejecters accepted some components, with microevolution having the highest acceptance and human origins the lowest. These findings are discussed in terms of strategies for evolution education and the phenomenon of evolution rejection worldwide.”
This reflects the common Creationist tactics of claiming to accept micro evolution so as to avoid the appearance of rejecting all evidence out of hand.
Now some highlights from the rest of the paper. Rejection of evolution at GlasgowUniversity is running at between 3.9% and 4.4% in samples taken irregularly between 1987 and 2011 (they used some data from previous studies for comparison) and from the small numbers available it seems that Islamic students are about twice as likely as Christian students to reject evolution.
The overall level of students with a religion was down over the various study years and the association of religion with evolution denial strengthened.
This next bit made us sit up and pay attention (our emphasis);
“All level 4 [now in their final year at uni] rejectors belonged to “low evolution” degree programs. It is clear that for most of them, no amount of scientific evidence would overcome their beliefs, a more entrenched position even than that taken by level 1 rejecters.” (“Low evolution” here describes courses such as psychology or pharmacology, as opposed to, say, zoology.)
So it would appear that logical and evidence based argument is futile with these folks.
This next bit was also very interesting.
“By level 4, our evolution rejection sample size was very small, but the importance of a belief precluding evolution remained the main factor. Our sample size for switching from rejection to acceptance was also small (n=7), but it is fascinating that these students were less affected by scientific evidence than by a realization that evolution and their religious beliefs were not in conflict.”
So for these students in Glasgow, reaching some kind of personal accommodation between the science and their faith was the path to accepting evolution.
This next finding fits in with recent survey findings for the UK population as a whole.
“It is worth emphasizing that, although evolution rejection was strongly associated with holding a religious belief, the majority of believers accepted evolution.”
These are the results of just a few surveys in one university and more research will be required to inform appropriate educational strategies.
In the meantime we have a political battle on our hands and this article lays out the reasons why opponents of Creationism in publicly funded schools in the UK should think carefully about their tactics.
In summary, the reasons for even the most dedicated opponents of religion to adopt accommodationism in the political fight against Creationism are twofold.
- Tactical advantage gained by appealing to a huge majority support by including the religious non Creationists.
- Strategic advantage as the Creationists are denied one of their main recruitment and retention tactics and we give ourselves the best chance of reducing their hardcore support.
Anti-theist groups need no permission from us to continue their own wider campaigns and agendas but they should seriously consider working with an accommodationist umbrella group like the BCSE to maximise their political effectiveness in this particular fight.
As for the situation at the time of writing, BCSE strongly supports the BHA campaign of protest against the recent decision to allow Creationist groups to open Free Schools, while (in accord with the spirit of this article) drawing attention to the fact that the issue here is not religion versus irreligion, but science versus the denial of science.
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1 but which on examination includes the denial of such vast swathes of modern science including physics, earth sciences and cosmology as they all speak to an old earth, plus so many other related disciplines, that one might as well say that such deniers simply reject science.
3 Southcott, R. & Downie, J., Evolution and Religion: Attitudes of Scottish Bioscience Students to the Teaching of Evolutionary Biology, Evolution: Education and Outreach, Springer New York, 1936-6426, pp. 1-11, http://dx.doi.org/10.1007/s12052-012-0419-9 , Doi: 10.1007/s12052-012-0419-9