What do Christians really believe about evolution?

Most people in the UK think that religious people believe in six-day creationism. Fortunately, they are wrong.

Less than one in six UK believers prefer separate creation to evolution

The Garden of Eden (Lucas Cranach the Elder (1530)). Note scenes including the creation of Eve, the temptation by the serpent, and the expulsion

A new YouGov poll conducted in Canada and the UK shows two contrasting facts. Among those who call themselves “believers or spiritual”, only 16%, under one in six, rejected evolution in favour of separate creation. A much larger group (39%) thught that “Humans and other living things evolved over time, in a process guided by God”. As an advocate of evolution science, I regard such people as potential allies. “Guided by God” is so vague an expression that it could be taken to include God having set up the laws of nature, which was actually Darwin’s own position, according to his autobiography (here, pp 92-3), when he wrote Origin of Species. (Caveat: the options offered were

1. Humans and other living things were created by God and have always existed in their current form
2. Humans and other living things evolved over time, in a process guided by God
3. Humans and other living things evolved over time as a result of natural selection, in which God played no part
4. I have another view of the origin of species and development of life on Earth which isn’t included in this list
5. I don’t know / I do not have a view on the origin of species and the development of life on Earth

Why I won’t debate with a creationist. And what to do instead.

 

 

Bill Nye trounces Ken Ham in debate, and helps save the Creation Museum from bankruptcy. A triumph of reason, or a Pyrrhic victory? Opinions differ

Recently, here, I publicly refused an invitation from a creationist to debate our respective standpoints. I gave the usual reasons; it would look better on his vita than on mine, and I saw no advantage in publicising his absurdities. This even though he most graciously offered to allow me to nominate someone else from the British Centre for Science Education, if I did not myself feel up to the intellectual challenge involved.

On reflection, I feel that I was less than open, and that the dilemma posed may have some more general relevance to education about evolution, which is why I am discussing it here. In brief, the kind of debate suggested is not symmetrical. There are more ways of being wrong than being right, and the scientist is constrained by reality, while the creationist is constrained only by plausibility. Creationist arguments revolve round memes that have undergone prolonged Darwinian evolution, and such memes when successful do not disappear merely because they have been logically refuted. We tend to believe what we are told, especially if we are hearing it from a speaker dignified by a public platform. Critical evaluation of complex arguments is always difficult, and in areas that we have not studied can approach the impossible. The spoken word, above all, is fleeting; we have time to form an impression, but not enough for critical analysis, making it the perfect medium for the seemingly learned non sequitur. Speech is also the natural medium for the rhetorical trick of equivocation, an apparently convincing chain of reasoning that depends on sliding from one meaning of a word to another. We cannot rebut creationist claims without publicising them, and rebuttals sound too much like excuses. In any case, rebuttals cannot possibly be more memorable than the claims rebutted, and the very act of debate suggests an intellectual balance that does not in fact exist.

Some of these problems still persist in writing, but less so, and I was tempted to present here a brief rebuttal of the few specimens of creationist nonsense that I have come across recently. Claiming that Intelligent Design isn’t creationism, pretending that macroevolution is still speculative, anomalous dating of coal deposits, irreducible complexity, information requiring an intelligence, the Missing Link (actually found in 1924), polystrate fossils, that kind of thing. And then I realised that this would be a singularly futile exercise. Most of my readers can do this just as well for themselves, while the dissenting minority will merely echo more long-refuted creationist myths, or, in the case of one reader, generate new myths of his own, and engage in tedious verbal trench warfare to support their positions. No opinions dented, and nothing learnt.

How then to proceed? I would suggest starting from the fact that people tend to believe what they want to believe, and want to feel comfortable with their beliefs. So a two-pronged approach. Make creationism less comfortable for the creationists, and make scientific reality more comfortable for all of us.

My contribution towards the first of these goals is to point out, as I have here already, that creationism is blasphemous because it requires a God who lied in the Great Book of Nature. As an atheist, I have perhaps poor credentials to argue this point, although I would say in my own defence that it was my own position when, many years ago, I was myself a believer, that I seem to have struck a chord among some of my believing friends, and that similar sentiments have just now been independently and eloquently expressed, albeit more graciously, from within the community of believers.

As for the second of these goals, one promising technique is to render evolution personal, by connecting it to our individual development in the womb, or our individual ancestry, or to the parallels between biological evolution and aspects of cultural and historical development, not all of them benign. Recently, some outstanding books have appeared using these approaches, and I will be reviewing them here early in the New Year.

All of this has serious implications for me as I contemplate my next major writing project.