Theological Problems with Theistic Evolution -- By: David H. Lane

Journal: Bibliotheca Sacra
Volume: BSAC 151:602 (Apr 1994)
Article: Theological Problems with Theistic Evolution
Author: David H. Lane


Theological Problems with Theistic Evolution

David H. Lane

[David H. Lane is a biologist in Wellington, New Zealand.]

[This is article two in the two-part series, “A Critique of Theistic Evolution.”]

With respect to the theological view of the question. This is always painful to me. I am bewildered. I had no intention to write atheistically. But I own that I cannot see as plainly as others do…evidence of design and benificence on all sides of us. There seems to me so much misery in the world…. I cannot…view this wonderful universe, and especially the nature of man, [as]…the result of brute force. I am inclined to look at everything as resulting from designed laws, with the details, whether good or bad, left to the working out of what we may call chance…. But the more I think the more bewildered I become.1

Theistic Evolution in Opposition to Special Creation

Theistic evolutionists contrast their view that God created the universe and man by strictly natural laws with what they call the “anti-science” of special creation, which they claim invokes miracles unnecessarily.2 They limit understanding of the earth’s origins to secondary (natural) causes, excluding first or primary (intelligent) causes from all areas of science. They argue that the general theory of evolution (“molecules-to-man” evolution) is fully compatible with a belief in theistic creation, as

well as their own interpretation of the Genesis record of origins. In part one of this series the liberal and conservative versions of theistic evolution were defined and shown to be perversions of biblical Christianity. A distinction was drawn between origin science, in which it is admissible to include a First Cause or primary (intelligent) cause(s), and operation science, which is strictly limited to secondary causes. Both special creation and the general theory of evolution were shown to be part of origin science and ultimately beyond the scope of the empirical method. Blackmore and Page, who are conservative theistic evolutionists and critics of creation science, state:

Instead of saying “We do not know, we must keep investigating,” much creationist literature turns quickly to a special miracle in order to hold the pieces [of their theory] together…. Creation scientists readily refer to the miraculous power of God in order to explain what they see as otherwise inexplicable events…they refuse to limit their understanding of the earth’s origins to simply natural causes. Furthermore, they hold the Scriptures as the final arbiter on what did or did not ...

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