For a long time now BioLogos has ignored its initial mission of trying to convert evangelical Christians to evolution. It didn’t work—as I predicted—because those Christians know that if you buy Darwinian evolution, then you have to see much of the Bible as either fictional or at best metaphorical. And if you do that, then where does the metaphor stop?
It seems that Young Earth Creationists are not the only ones who find BioLogos’ attempt to “reconcile science and faith” lacking. One atheist and evolutionist, Dr. Jerry Coyne, believes very strongly that evolution and Christianity are not at all compatible. In a recent article, Dr. Coyne challenges what he sees as BioLogos’ “sucking up to evangelical Christians, or giving them ludicrous ways to comport their faith with scientific truth—ways that are themselves unscientific (e.g., the historicity of Adam and Eve).”
First, Dr. Coyne reiterates his concern with BioLogos’ basic approach:
For a long time now BioLogos has ignored its initial mission of trying to convert evangelical Christians to evolution. It didn’t work—as I predicted—because those Christians know that if you buy Darwinian evolution, then you have to see much of the Bible as either fictional or at best metaphorical. And if you do that, then where does the metaphor stop? Was Jesus a metaphor for how we humans can save ourselves?
Evangelicals won’t buy that, nor do they like what they see as the other philosophical accoutrements of evolution: our status as mere evolved beasts like gibbons, the lack of a human soul, the absence of an external purpose or meaning to our lives, or of a God-imposed morality, and so on.
He goes on to quote from an article by Dr. Peter Enns on the subject of the Bible as metaphor where Dr. Enns attempts to show a similarity between Jesus’ parables and the “stories” in Genesis:
If this is how God chooses to communicate at the incarnation—the very climax and epicenter of his story—we should not be surprised to see God painting vivid portraits elsewhere in Scripture. This is especially true of Genesis and creation. Something so fundamental to God’s story may need to be told in a way that transcends the limitations of purely intellectual engagement. Genesis may be written more to show us—by grabbing us with its images than laying out a timeline of cause and effect events—that God is the central figure on the biblical drama.
Dr. Coyne isn’t buying it:
Most of us see the Bible as a total fiction. The great tragedy of Enns, and of accommodationists like him, is that he can’t buy that whole hog: because of childhood indoctrination or a desire to believe what is comforting, a Biblical scholar convinces himself that part of a fictional book really is fiction, though it teaches timeless truths, while other parts or non-negotiable fact. And he has no way, despite his Ph.D. in Biblical scholarship, to do that. Tell us, Dr. Enns: if Genesis was just a useful myth rather than truth, how do you know that Jesus was the Son of God and came back from the dead?
When Young Earth Creationists ask the question of where theistic evolutionists draw the line between reality and metaphor, they are ridiculed for over-reacting. Theistic evolutionists roll their eyes and say, of course, we believe that Jesus was actually resurrected. But notice again that the question keeps being raised and not just by the YEC crowd. If we can’t trust Genesis to be historical fact, then how can we trust that the Gospels are either?
Rachel Miller is a member of Spring Cypress Presbyterian Church (PCA) in Spring, Texas. She blogs at A Daughter of the Reformation from where this article is taken and is used with permission.