Creation, Christians, and the Deadlock Myth

Whoops! There it is again—another commentator implying that we have been trapped in an endless deadlock over evolution and creation. It’s just not true, as we argue in our new book. That doesn’t stop it from being a very popular thing to say.


Six more decades of creationist debate…

To be fair, Pastor Ryan Gear is more interested in Christian attitudes than in educational policy. He laments the fact that so many conservative Christians continue to doubt evolution and climate change. He points out that such skepticism is not necessary, from a religious viewpoint.

Fair enough. Gear goes off the rails, however, when he implies that things have not changed for Christians when it comes to evolution and creation. As he puts it, if Darwin were alive today, “he would observe that Christians have not evolved much in relation to his theory.”

Hold the phone. In terms of both education policy and religious belief, such statements woefully misrepresent the history of the evolution/creation debate.

First, as I argue in my upcoming book, co-authored with philosopher extraordinaire Harvey Siegel, evolution education has experienced radical changes across the decades. Over long decades, evolution education has made enormous advances. In the 1920s, several states banned the teaching of evolution in public schools entirely.

As I argued in my first book, the fight over evolution in the 1920s was a fight—successful in many ways—to make explicit and legally binding the traditional evangelical Protestant domination of American public life.

These days, the goals of creationists are much tamer. Even the most vociferous young-earth advocates insist they don’t want creationism taught in public schools. Intelligent-designers have scrubbed the explicit religious references out of their arguments.


Have you read it yet?

Also, the very meanings of creationism itself have changed dramatically. As our leading historian of creationism (and my grad-school mentor) Ronald Numbers has demonstrated, today’s popular young-earth creationism was itself a novelty of the mid-twentieth century. In early evolution battles, very few anti-evolutionists insisted on a young earth.

In 1927, for example, fundamentalist activist William Bell Riley insisted, there is not

an intelligent fundamentalist who claims that the earth was made six thousand years ago; and the Bible never taught any such thing.

Back then, Riley was the hard edge of creationist activism. He was the founder and leader of the World [or World’s] Christian Fundamentals Association. He founded a thriving school in his adopted home city of Minneapolis. He represented, to many contemporaries, the extreme, uncompromising wing of 1920s anti-evolutionism.

And he did not believe in a young earth. He did not think it mattered.

Today, of course, the religious landscape of American creationism is much different. Not only do many Christians in big conglomerations such as the Southern Baptist Convention insist on belief in creationism, but they also believe that real creationism means belief in a young earth and a literal six-day creation.

That is new.

We have not been deadlocked for generations in the same ol’ evolution/creation battles. In terms of public policy and private belief, everything has changed. Utterly.

Why does any of this matter to us? Deadlock suggests a need for drastic action. It suggests a stalemate, one that can only be broken by decisive, radical action. The truth, however, is not quite so exciting.

In the past hundred years, the evolution/creation debates have not been stymied in a go-nowhere morass. Rather, people like me who want more and better evolution education have consistently scored important victories. People like Pastor Gear, on the other hand, have been forced to argue against growing percentages of evangelical Christians who insist on a scientifically outlandish young-earth creationism.

From the perspective of public policy, the prescription is clear. We should keep going with our efforts to improve real evolution education in public schools. Evolution, and only evolution, should be taught as our best current scientific understanding of the way species came to be.

At the same time, we should adopt a determinedly neutral stance toward the creationist debates among evangelical Christians. If young-earth advocates want to square off against evolutionary creationists, so be it. Such religious debates are outside the realm of public-school policy.

This kind of nuanced, non-alarmist policy argument does not make for good headlines. That’s why we will likely continue to see every creation/evolution article and op-ed opened with a lament that things have not changed.

If we really want to move forward, however, on questions of evolution, creationism, and education, we need to get beyond the headlines. We need to get beyond the ahistorical assertion that we are trapped in a never-ending evolution/creation Groundhog Day.

Creation College Scorecard

How can you do it? How can outsiders push colleges to do more of what they want? The rage these days is to issue rankings. Since colleges are ferociously competitive and many of them are teetering on the brink of insolvency, college leaders are willing to do what it takes to move their colleges up any ranked list. Everyone from President Obama to young-earth impresario Ken Ham is issuing their own unique college scorecards.

Whom can a creationist trust?

Whom can a creationist trust?

In each case, influential outsiders promise that their scorecards offer students and parents a helping hand. President Obama, for example, insisted that his new scorecard was “meant to help students and parents identify which schools provide the biggest bang for your buck.” Ken Ham, too, promises that his Answers In Genesis ministry now has

resources to help young people (and their parents) with the upcoming college years. In addition to our annual College Expo weekend for students thinking about attending a Christian college (which will be here at the Creation Museum this November 6 and 7), we have just updated our special web site. It helps young people (and parents) narrow the overwhelming process of choosing a college even more.

These scorecards, though, do more than just provide information. They pressure schools to move in a certain direction. If college presidents want to move their schools up the list of rankings, they will make changes based on the scorecard’s values.

And college presidents DO want to move their schools up the rankings. Any rankings. Colleges and universities these days are locked in a death-struggle for students and tuition dollars. If they can’t attract ever-increasing numbers of applicants, they won’t survive.

President Obama wants schools to pay more attention to student finances. His recent scorecard compares schools based on their financial performance: How much do average graduates earn? How much debt to students accumulate?

Ken Ham is playing the same game. His recently updated Creation College guide offers families information about the ways colleges measure up to Ham’s definition of creationist orthodoxy. Students can see if a school teaches young-earth creationism. They can also see if the president has agreed, and if other key leaders in the Bible and Science Departments have signed on.

Clearly, some conservative evangelical colleges will be tempted to do whatever it takes to get Mr. Ham’s stamp of approval. Some, like Bryan College, have already tightened their statements of faith and pushed out controversial teachers. Others will consider making similar moves.

Don’t like it?  Then why not try putting together a college scorecard of your own?  You could rank colleges based on whatever criteria you choose.  What are the most Benedict-Option-friendly colleges?  What are the most progressive colleges?  What colleges are the best for teaching evolutionary science?  Etc.!

The Handwriting on the Wall for Christian Colleges

It doesn’t look good.

For small colleges of any sort, the future looks grim. A new report from Moody’s (the investor service, not the Bible institute) offers some scary predictions about the iffy future of small schools. For conservative evangelical colleges, however, this looming financial crisis also represents a uniquely religious crisis. Will small evangelical colleges be able to resist the growing pressure to become more radical in their orthodoxy?

Look out, Daniel!

Look out, Danny!

Inside Higher Education describes the sobering financial outlook. In the next few years, college closings will likely triple. Why? Fewer students means fewer tuition dollars, which means fewer scholarship dollars, which means fewer students. Rinse and repeat.

Among conservative evangelical schools, we’ve already seen the trend. Former evangelical schools such as Northland University, Tennessee Temple, and Clearwater Christian have all closed their doors. In some cases, the “Wal-Marts” of Christian colleges have emerged even stronger. Cedarville University, for example, has offered to accept all students from Clearwater Christian. As with non-evangelical schools, the big will likely get bigger and the small will get gone.

For small evangelical colleges, this presents a double pickle. In desperate need of more students, schools will likely become extra-timid about offending conservative parents and pundits. As I’ve argued before, young-earth impresarios such as Ken Ham already exert outsize influence on college curricula. If Ham publicly denounces a college—which he likes to do—you can bet young-earth creationist parents might listen.

We’ve seen it happen at Bryan College. Rumors of evolution-friendly professors caused administrators to crack down. Any whiff of evolutionary heterodoxy, and schools might scare away potential creationist students.

At other evangelical colleges, too, as we’ve already seen in schools such as Mid-America Nazarene or Northwest Nazarene, administrators desperate for tuition dollars will be tempted to insist on a more rigidly orthodox reputation.

Things aren’t looking good for small colleges in general. But conservative evangelical schools face this special burden. In order to attract the largest possible number of students in their niche, they might have to emphasize more firmly the things that make them stand out from public schools. In the case of conservative evangelical schools, that distinctive element has always been orthodoxy.

In the past, well-known schools such as Bryan College might have relied on their long history as staunchly conservative institutions. They might have assumed that conservative evangelical parents would trust their orthodoxy, based on their long-held reputation as a bastion of conservative evangelical education. These days, no-holds-barred competition for students will mean that every school must guard its image far more aggressively.

From the Archives: A Satanic Cult Leader for the GOP

US News & World Report calls him the “evangelical darling.” By some counts, he is the second-most-popular candidate in the GOP scrum. But for anyone familiar with the history of evangelical Protestants in the USA, it can be shocking that a Seventh-day Adventist such as Ben Carson can be so popular among conservative voters. It wasn’t so long ago, after all, that conservative evangelicals considered Seventh-day Adventism to be trick of Satan, a cult to lure unwary believers.

Kings Business anti SDA 1For those unfamiliar with the denomination, SDA had its origins in the “Great Disappointment.” In the mid-1800s, William Miller predicted the imminent return of Christ. Some true believers sold everything to prepare for the end of the world. When October 22, 1844 came and went, some folks reasonably concluded that Miller had been wrong.

But not everybody. One splinter group, guided by Prophet Ellen G. White, explained that Christ had come and gone, but it had been a spiritual event, invisible to the mundane eye. White experienced visions of God and angels, creation and the end of time.

Her followers coalesced into the Seventh-day Adventist Church. Unlike other Christian groups, SDA members had reason to believe that creation had been a literal six-day event. They had reason to believe that it had taken place within the past 10,000 years. After all, White had been shown it all.

This is the church from which Dr. Carson comes. Unlike some presidential contenders in the past, he has made no noise about separating himself from the teachings of his church. Quite the contrary. He has publicly and repeatedly embraced them.

So far, so good.

What remains shocking for those who know their SDA history is that Dr. Carson has been publicly and repeatedly embraced by evangelical Protestants. It was not so very long ago, after all, that evangelical intellectuals blasted SDA beliefs in the harshest terms.Kings Business anti SDA 2

Writing in the 1919 publication of the founding conference of the World’s Christian Fundamentals Association, George Guille described SDA this way:

It is Satan’s stroke against the throne and the heart of God.


And a few years later, in 1921, in the pages of The King’s Business, the magazine of the Bible Institute of Los Angeles (today’s Biola University) one writer described SDA in similar no-holds-barred language. Jessie Sage Robertson warned Biola’s cult expert Keith L. Brooks that SDA was a dangerous cult. As she put it,

Strange, isn’t it, that a whole body of religionists should decry Spiritism as of the devil, and yet accept a whole system of Biblical interpretation received by one [Ellen G. White] in a state of non-self control?

Too many evangelical pastors, Robertson believed, were not aware of these “false religious systems” with “their soul-destroying dangers.”

If I were an SDA neurosurgeon, I might feel a little trepidation at accepting the friendship of such recent enemies. I might not feel excited to be welcomed by people who had so recently accused my religion of such terrible crimes.

Now, I’m not as dumb as I look. I am aware that these warnings are all from a long time ago. I am aware that our last round of elections brought a leader of the Latter-day Saints Church (the Mormons) to staunchly fundamentalist Liberty University to speak.

But I am also aware that schools such as the Moody Bible Institute in Chicago STILL sell charts warning true believers of the dangers of “cults” such as Mormonism and Seventh-day Adventism.

The point, however, is not that evangelicals should or should not embrace Dr. Carson. Rather, the point for all of us is that evangelical belief is always changing.

For progressive secular folks (like me), we need always to remember that evangelicalism is not somehow a product of a past America. Evangelical Protestants are not trapped in time, either from the Victorian 1870s or the Leave-It-to-Beaver 1950s.

And conservative evangelicals need always to remember that their religion is changing, no matter what they might hear. It can be tricky in evangelical circles to talk about religious change, since so much of evangelicalism is based on remaining true to God’s Unchanging Word. Smart evangelicals, however, will be the first to tell you that human interpretation of God’s Word is always changing, and always riddled with errors.

Will evangelical voters vote for a member of a Satanic Cult? Time will tell, but it seems most evangelicals have put that past behind them.

Creationists and the New “Ape-Man”

Evolutionary science marches on, it seems. The possible discovery of another extinct human species might seem to deflate creationists’ intellectual bubble. How have creationists handled the news?

In the long history of the evolution/creation wars, creationists have always pointed to gaps in the fossil record as proof of evolution’s empty claims. And evolutionists have repeatedly found evidence of “ape-men,” which turned out to be hoaxes as often as not.

Will the REAL ape-man please stand up?

Will the REAL ape-man please stand up?

The latest discovery of a collection of hominin fossils in a cave in South Africa has brought this old argument to the surface again. These days, creationists are more prepared to handle these sorts of scientific revelations.

Some of the scientists involved have claimed that the bones belong to a previously unknown human species, homo naledi. They’re not sure how old they are, and they’re not sure how the bones got into this cave, but they’re confident the bones come from a new sort of old human.

For creationists who accept mainstream evolutionary science, the news is nothing but exciting. But for those who insist on a young earth and an instantaneous creation of modern humans by divine fiat, the existence of other ancient human species would seem to present a pickle.

At Answers In Genesis, the answer is simple: these bones are probably from some form of ape, and if they are from a type of human, then it was a type descended from Adam & Eve. At the Institute for Creation Research, there are fewer ifs. As ICR writer Frank Sherwin reported,

As always, we at the Institute for Creation Research are extremely skeptical, taking such breaking news stories with a little more than a grain of salt. We have found that with more time and research, the preliminary spectacular claims of alleged “human ancestors” dissolve into a footnote, a non-story. We predict, on the basis of the creation model, Homo naledi too will become just one more dead end in the questionable human evolution parade. In fact, the story itself is rife with caution, unanswered questions, and speculation.

For those of us outside the world of creationism looking in, these sorts of distinctions are a source of continuous puzzlement. Why are Neanderthals okay, but more than two human ancestors not? How can young-earth creationists allow for Homo Naledi, but not make room for a necessarily diverse genetic background for our species?

Here’s Why Public Schools Will Never Eliminate Creationism

If the spotlight-loving science pundit Lawrence Krauss really thinks public schools can eliminate creationism in one generation, he’s off his rocker. But he’s in good company. Through the years, all sorts of writers and activists have made grandiose plans to use public schools for one sweeping reform or another. Unfortunately for them, that’s just not how America’s schools work.

The original bus from hell...

The original bus from hell…

To be fair, in the Krauss quotation pirated here by the young-earth creationist ministry Answers In Genesis, Krauss does not say that this will be a school thing. He only says that we can teach our kids—in general—to be skeptical. Clearly, in the conservative creationist imagination of the folks at AIG, this teaching will take place in the public schools.

This AIG cartoon illustrates the many ideological trends that they think are taught in the public schools. Evolution, homosexuality, abortion, . . . all these ideas are poured down the throats of innocent young Christians in public schools. Furthermore, AIG thinks, Christian belief and practice are banned and ridiculed.*

In culture-war battles like this, both sides made sweeping and incorrect assumptions about public schooling. If the schools teach good science, Krauss and his allies assume, then creationism can soon be eliminated. If the schools teach good religion, AIG thinks, then children will go to heaven, protected from evolution and other skepticism-promoting notions.

As I argue in my recent book, these assumptions are hard-wired into our culture-war thinking. Both progressives and conservatives tend to assume that the proper school reform will create the proper society.

In the 1930s, for instance, at the progressive citadel of Teachers College, Columbia University, Professor George Counts electified his progressive audiences with his challenge. Public schools teachers had only to “dare,” Counts charged, and the schools could “build a new social order.”

Decades later, conservative gadflies Mel and Norma Gabler repeated these same assumptions. Conservative parents, the Gablers warned, must watch carefully the goings-on in their local public schools. “The basic issue is simple,” they wrote.

Which principles will shape the minds of our children? Those which uphold family, morality, freedom, individuality, and free enterprise; or whose which advocate atheism, evolution, secularism, and a collectivism in which an elite governs and regulates religion, parenthood, education, property, and the lifestyle of all members of society?

Professor Counts would not likely have agreed with the Gablers on much. But he would have agreed that the ideas dominating public schools matter. If the wrong ideas leach into the schools, then society will lurch in dangerous directions.

These days, both Professor Krauss and the creationists at AIG seem to have inherited these same assumptions. However, as this screenshot from AIG’s facebook feed demonstrates, public school classrooms are far more complicated places than any of our school activists have allowed. No matter what standards we write about science or religion, public schools will continue to function in ways that represent the wishes of their local community. No matter how daring they are, a few progressive teachers do not have the power to build a new social order.

Similarly, we cannot use schools to eliminate creationism. If we want people to think scientifically, then we need to wage a much broader campaign. We need to convince parents and children that modern evolutionary science is the only game in town.

Because even if we wanted to, we could never ram through any sort of school rule that would be followed universally. Even if public schools officially adhere to state standards that embrace modern evolutionary science, schools themselves will vary from town to town, even from classroom to classroom. The only way to change schools in toto is to change society in toto.

Chicken and egg.

As we see in this facebook interchange, one evangelical teacher claims she teaches with the “overwhelming support of parents and administration.” Another says she teaches her children in public schools to recognize the logical necessity of a creator.

These facebook comments are not anomalies. According to political scientists Michael Berkman and Eric Plutzer, about 13% of public high-school biology teachers explicitly teach creationism. Another 60% teach some form of evolution mixed with intelligent design and creationism.

Not teaching the controversy, avoiding the controversy

Not teaching the controversy, avoiding the controversy

Why do so many teachers teach creationism? Because they believe it and their communities believe it. As Berkman and Plutzer argue, teachers tend to embrace the ideas of their local communities. In spite of the alarmism of the folks at AIG, public schools just aren’t well enough organized to push any sort of agenda. Public schools will never eliminate creationism. They just can’t.

SAGLRROILYBYGTH are sick of hearing it, but I’ll say it again: Schools don’t change society; schools reflect society.

*(Bonus points if you can explain why AIG is against saving the whales!)

Creationism Then & Now

Do you read Ted Davis? For folks interested in the creation/evolution debates, Professor Davis has long produced essential historical analyses of the various voices of creationism in all their befuddling complexity. I was reading one of Professor Davis’ essays on the Biologos Forum recently and it raised some perennial questions: Can we compare the dissenting science of today’s creationists to the scientific ideas of long ago? Can today’s creationists claim a long legacy of prestigious scientific antecedents?

Cutting-edge creation science, c. 1827

Cutting-edge creation science, c. 1827

Davis is writing these days about science and creationism in antebellum America. In this post, he explains the school of “Scriptural Geology” that attracted religious scientists in the early 1800s. Scholars such as Princeton Seminary’s Samuel Miller and Anglican minister George Bugg rebutted new(ish) ideas of an ancient earth.

Professor Davis pointed out the remarkable similarities of their 19th-century arguments with the 21st-century arguments of today’s young-earth creationists. As Davis put it,

Readers familiar with Henry Morris or Ken Ham will find many of their ideas, expressed in substantially the same ways and for the same reasons, in the pages of Bugg’s book.

Now, Professor Davis would be the last person to ignore historical context or to misunderstand the historical changes that have wracked the world of creationist scientists. Yet his comparison to the Scriptural Geologists to Answers in Genesis or the Institute for Creation Research points out the radical changes that have taken place in the realms of creationism and science.

In the 1820s, discussions of the age of the earth still had some fading legitimacy among mainstream scientists. Even as late as the 1920s, when American politicians such as William Jennings Bryan insisted that “Darwinism” was losing scientific prestige, their claims made some sense. In the 1920s, for example, mainstream scientists had not yet cobbled together the modern evolutionary synthesis. They had not yet figured out how to reconcile the mechanism of natural selection with the maintenance of beneficial mutations.

As I describe in my upcoming book, mainstream science has changed enormously over the course of the twentieth century. Positions that made some scientific sense in 1827, or 1927, lost those claims as the 20th century progressed.

As an obvious result, there yawns an enormous gulf between the work of George Bugg and that of Ken Ham or Henry Morris. Today’s young-earth creationists are forced to take the role of utter scientific outsiders. They are forced to dismiss the entirety of mainstream evolutionary science as deluded.

Of course, as Professor Davis explains, earlier “creationists” such as Miller and Bugg also felt like scientific outsiders. But their position was radically different. Saying nearly the exact same thing, as always, can mean very different things, depending on when one says them.

NASA Puts Creationists to Work!

Forget about creationism in public schools for a minute. Is it true that the US Government hires young-earth creationist scientists? Can it be true that leading scientific agencies such as NASA employ people who believe that the universe was created within the past 10,000 years?

All in a day's work?

All in a day’s work?

In the past, we’ve heard of government geologists who hold to young-earth creationist beliefs. But today we see a claim by young-earth impresario Ken Ham that NASA employs “many” creationist scientists. Is it true?

Ken Ham, the force behind leading young-earth ministry Answers In Genesis, wants to be clear. He is not talking about folks like John Glenn. Glenn, world-famous astronaut and sometime Senator, recently attested to a more moderate vision of creationism. Apparently, sixteen years ago, Glenn had claimed, “to look out at this kind of creation out here and not believe in God is to me impossible.” Recently, he offered a slightly different explanation of his creationist beliefs. “I don’t see,” Glenn attested,

that I’m any less religious by the fact that I can appreciate the fact that science just records that we change with evolution and time, and that’s a fact. It doesn’t mean it’s less wondrous and it doesn’t mean that there can’t be some power greater than any of us that has been behind and is behind whatever is going on.

Teach evolution, Glenn insisted. There’s no reason we can’t do that in our public schools without hurting children’s religious belief.

Not so fast, Ham warned. If we accept the premises of deep time and evolution, we have to call God a liar, and we have to ignore reams of scientific evidence that points to a newer creation.

Luckily, Ham reports, the labs of NASA are freighted with true creationist scientists. When he gave a talk to the “Bible Club” at NASA’s Goddard Space Flight Center in 1994, Ham says, he was “thrilled to meet many scientists who were also biblical creationists!”

Now, maybe it’s my secular bias, but I have a hard time believing that NASA really employs a sizeable population of young-earth creationists. In the past, I’ve defended the notion that young-earth creationists are not necessarily “ignorant,” as so many secular people like to claim. We have scads of evidence that smart people can be trained in scientific careers and hold to a belief that the universe is fairly new.

But Ham’s claim that NASA is teeming with young-earth creationists seems to be a different case. In the day-to-day work of NASA—a work I admit I know nothing about—it would seem difficult to reconcile a belief in a newish universe with basic assumptions about space exploration.

The claim seems to put Mr. Ham in a difficult position. If NASA really does employ “many” creationist scientists, then NASA can’t fairly be accused of anti-creationist prejudice. But Answers In Genesis insists that mainstream scientists are uniformly blinded to the truths of creationist science by willful prejudice.

On the other hand, if NASA doesn’t really employ “many” creationist scientists, then Ham’s claim doesn’t stand up. He mentioned one of NASA’s creationist scientists by name, one Bill Daniels. If it’s the same person, Bill C. Daniels of New Smyrna Beach, Florida worked as a “project equipment manager” for NASA, according to Daniels’ obituary. Is it possible that NASA’s Bible Club was full of employees who did not have to engage with the scientific paradoxes of young-earth belief in an organization dedicated to exploring an ancient universe?

Yearnin’ for the Good Ol’ (Earth) Days

How old is the planet? For some creationists, it may seem like an ancient bit of Christian orthodoxy that God created the whole thing less than ten thousand years ago. But we see more proof today that the idea of a young earth is a relatively novel idea among conservative Christians.

Anyone who has done their homework knows the story. As historian Ronald L. Numbers outlined in his definitive book The Creationists, most conservative Christians believed in an ancient earth until the 1960s. Even in the hottest days of anti-evolution controversy in the 1920s, fundamentalist leaders usually felt no need to believe in a young earth.

As 1920s fundamentalist leader William Bell Riley put it in 1927, there was not

an intelligent fundamentalist who claims that the earth was made six thousand years ago; and the Bible never taught any such thing.

As I make my way through Bradley Gundlach’s excellent book Process & Providence, I came across a similar example from the 1800s. Back then, Princeton Seminary was the redoubt of thinking creationists. In 1856, the school’s journal offered a short review of a new book by David N. Lord, Geognosy, or the Facts and Principles of Geology against Theories.

In his long book, Lord argued that mid-nineteenth-century geologists often missed the boat. Such foolish pseudo-scientists, Lord wrote, mistook the boundaries of their own science and slid into both scientific and theological error when they suggested that the earth must have existed for millions of years.

Antique appreciation...

Antique appreciation…

Today’s conservative creationists might think that any self-respecting creationist would applaud Lord’s work. And the guardians of orthodoxy at Princeton did, to an extent. They described Lord’s goal as “elevated and holy.” His conclusions, however, did not sit well with the Old Princetonians.

In a way that might be surprising to today’s young-earth creationist crowd, the theologians at Princeton assailed Lord’s attempt to defend Scripture by attacking emerging geological science. Why? Not because they doubted the inerrant nature of the Bible. No, the Princetonians instead refused to allow their religion to be bound and hampered by any possible scientific discovery.

They “dissent,” the reviewers wrote, from Lord’s

Fundamental position, and deny his right to embark the whole hopes of Christians in one boat, and make the salvation of men through Jesus Christ, depend on the success of his argument against geologists.

Lord had argued that the new geology threatened to disprove Genesis. It was imperative, Lord wrote, for thinking Christians to disprove geology instead. Balderdash, huffed the Princetonians: “There is not a true Christian in the world, who really believes this.”Good old days 2 PRIME

Instead, the old-earth creationists at Princeton insisted that creation was an established fact, whichever way the scientific winds might blow. “If science,” they concluded,

Should succeed in demonstrating that the earth is millions of ages old, then we will with the utmost alacrity believe that the days of the creation were periods of indefinite duration.

Who Cares about Adam?

I don’t get it. Even after all these years studying conservative Christianity and creationism, I still don’t really get it. I mean, I understand the logic and history, but I have a hard time making sense of the ferocious emotion that goes into debates over the existence of an historical Adam & Eve. An author interview in Christianity Today outlines some of the tricky questions involved.

Who cares?

Who cares?

But first, a primer for those like me on the outside looking in: The debate over the historicity of Adam & Eve has a long history in conservative evangelical Protestantism. For us outsiders, making sense of this issue will go a long way toward helping us understand the theological underpinnings for young-earth creationist belief. Without making sense of this theology, it can be easy for mainstream scientists and observers to conclude mistakenly that young-earth creationism is nothing but some kind of cult of personality, a quirk of history.

At least since the 1960s (of course it is an ancient belief, but in 1960 it gained popularity among conservative American evangelicals as a vital theological notion central to orthodox belief), conservative evangelicals have insisted that the obvious meaning of Genesis is that God created two first humans in the Garden of Eden. These two, Adam & Eve, became the progenitors of the entire human race. Theologically, creationists have insisted, our belief in an historical Adam & Eve underpins our trust in the Bible. As Simon Turpin of young-earth ministry Answers In Genesis expressed it,

The debate over whether Adam was historical is ultimately a debate over whether we trust what the Scriptures clearly teach. If we cannot be certain of the beginning, then why would we be certain about what the Scriptures teach elsewhere? The uncertainty of truth is rampant in our culture partly due to the influence of post-modernism which is why many believe the issue over Adam’s historicity is unimportant.

For many creationists, believing the plain truth of the creation story in Genesis means believing in the trustworthiness of Jesus Christ. As Andrew Snelling of the Institute for Creation Research explained,

It is impossible to reject the historicity of the book of Genesis without repudiating the authority of the entire Bible. If Genesis is not true, then neither are the testimonies of those prophets and apostles who believed it was true.

Of course, for mainstream scientists, the notion that human genetic diversity came from only two original humans does not fit the evidence. In order to have today’s genomic sequence, I’m told, humanity must have begun with thousands of original humans.

John Walton of Wheaton College explains to Christianity Today why evangelicals can accept this science while still remaining true to a conservative reading of Scripture. In his new book, The Lost World of Adam & Eve, Walton argues that Adam & Eve can be read as the “priests” of early humanity, not the only two first humans.

Again, for those of us outside of conservative evangelicalism, the controversial nature of such claims can be hard to figure. Recently, theologian Peter Enns was booted from Westminster Theological Seminary for advocating similar ideas. Walton explains in this interview why it is possible to respect the authority of the Bible while still reading Genesis in a way that is not contrary to modern science. Walton insists that

You can affirm a historical Adam, but that doesn’t have quite the implications for biological human origins that are often assumed.

The key, Walton argues, lies in reading Genesis as the original readers would have. To them, Walton says, creation would be more about how the world of Adam & Eve was “ordered,” not just how it was “manufactured.” We can understand Adam as both a real person, a real creation, and as an “archetype” for humanity. Though there may have been other early humans, Walton explains, Adam & Eve served as the ones in God’s sacred space.

Why do such ideas matter? Again, for folks like me trying to understand conservative Protestantism from the outside, it can be difficult to make sense of the ferociously controversial nature of such arguments.

Yet they are at the heart of conservative evangelical Protestantism. As I argued in my 1920s book, conservative evangelicals have never agreed on the proper relationship of Genesis to either modernist theology or science. From J. Gresham Machen in the 1920s to Harold Lindsell in the 1970s, conservative intellectuals battled to affirm the notion that any compromise is deadly to faith.

And as I’m finding in my current research, these battles have long sent shock waves through the world of conservative higher education. Recently, Bryan College has firmed up its insistence that faculty members affirm their belief in an historical Adam & Eve. In 1961, Wheaton College did the same thing.

And fundamentalists are not the only ones who will spring to repudiate theories like Walton’s. Leading atheist pundits, too, agree that Genesis requires an historical Adam & Eve. Jerry Coyne, for example, laments the apologism of folks like Walton. Of course, Coyne does not want people to reject mainstream science in favor of a belief in an historical Adam. Rather, he hopes people will simply accept the obvious conclusion that the Bible is a book of myths.

If all of these whirling debates make your head hurt, join the club. For those of us outside the circle of evangelical Protestantism, it can be very difficult to understand the ferocious feelings at play in the Adam debate. But that ferocity lies at the heart of evangelical belief. Historically, any attempt to rationalize our reading of the Bible, any attempt to explain away the most obvious interpretation of Scripture in favor of one that accords with modern science, any effort to bring our faith into harmony with science…all have been seen as the beginnings of apostasy.

For evangelical readers, Adam & Eve matter. For those of us trying to understand conservative Christianity, this complicated debate will be a good place to start. Why would professors lose jobs over it? Why would Christianity Today dedicate a major article to this interview with John Walton? Why will Walton’s position provoke such furious responses?