Tag Archives: Evangelical

Commentary

What should a Roman Catholic think about naturalism and evolution?

56 Comments

Charles Pope on the Archdiocese of Washington web site. (H/T Joe Carter on First Things)

Excerpt:

It is common to experience a rather simplistic notion among Catholics that the Theory of Evolution can be reconciled easily with the Biblical accounts and with our faith. Many will say something like this: “I have no problem with God setting things up so that we started as one-celled organisms and slowly evolved into being human beings. God could do this and perhaps the Genesis account is just simplifying evolution and telling us the same thing as what Evolution does.”

There are elements of the truth in this sort of a statement. Surely God could have set things up to evolve and directed the process so that human beings evolved and then, at some time he gave us souls. God could have done that.

The problem with the statement above is less theological than scientific because there is a word in that sentence that is “obnoxious” to evolutionary theory: “God.” The fact is that most Catholics who speak like this over-simplify evolutionary theory and hold a version of it that most Evolutionary Theorists do not hold. They accept the Theory of Evolution uncritically.

Yeah, because what evolutionists mean by “evolution” is that GOD HAD NO DETECTABLE EFFECT ON THE PROCESS. They mean that THE PROCESS OF EVOLUTION OCCURRED ENTIRELY WITHOUT DIVINE INTERVENTION. That’s what evolution means – fully materialistic, fully random, no intelligence needed, emergence of all the diversity of life we see.

Now what this means is that God is excluded as a cause by evolutionary theory. It would be fine if evolutionists (as natural scientists) were either silent on the question of God. Or, perhaps if they simply stated that things may be acted upon by an outside force or intelligence but that is beyond the scope of their discipline. But that is not what is being said by most proponents of evolutionary theory. They are saying that biodiversity results MERELY from natural selection and random (i.e. non intended or non-purposeful) genetic mutations. They are saying that observable effects of biodiversity are wholly caused by something natural, random and without any ultimate goal or plan.

But a Catholic cannot accept all of this. Even if a Catholic wants to accept that things have evolved in some way (whether through macro or microevolution) a Catholic cannot say that this process is simply random, chance, blind, or with no purpose. We believe that God alone created all things, and that he sustains all things. Neither do we confess some sort of “deist” God who merely started things off and then lets them take their own course. Rather, God sustains and carries out every detail.

Joe Carter adds:

In my experience, most people haven’t considered the issue of how the theological and scientific claims can be compatible. For instance, to be a “theistic evolutionist” in the sense that modern scient will accept, requires one to adhere to polygensism (the theory that Adam was not one historical man but, rather, a euphemism for “mankind”). That position, however, is not compatible with the teachings of the Bible, the Church, or of Jesus.

The dividing line between theists and non-theists is as follows: did God act in history in a way that his creative agency and intelligent agency is discernable to us using the objective methods of science? Atheists (and theistic evolutionists) say that God’s creative agency and intelligent (selection/sequencing) agency is neither necessary to explain what we observe in the universe, nor are the effects of agency detectable through science. Theists (and deists) say that God’s creative agency and intelligent agency is necessary in order to explain what we observe in the universe, and these effects of agency are detectable through science.

That is the dividing line. I don’t how I could be much clearer.

News

If a Protestant Christian commits suicide, does he still go to Heaven?

25 Comments
ECM is puzzling about things

ECM is actually an extremely intelligent, cultured fellow who reads far more deeply than I do on a wide variety of topics, including philosophy, history and science. He likes to puzzle about difficult questions, and you never know what he will ask from one day to the next.

Today he wanted to know what I thought about Protestants and suicide. In Roman Catholicism, suicide is a mortal sin, so you go straight to Hell since you can’t confess it and do penance for it. [UPDATE: My Catholic commenters say that you might still go to Heaven after some time in Purgatory. However, Protestants don’t believe in Purgatory]. But I didn’t think that that would be the case in Protestantism because we emphasize grace and the sufficiency of Christ’s atonement to cover all sins. But he started to tie me up in knots with his questions, so I just told him to go away.

I still don’t know what the answer is.

Here are the questions:

  • 1) Is suicide a sin in Protestant Christianity?
  • 2) What happens to a Protestant if he commits suicide?
  • 3) How can a Protestant repent of the sin of suicide?
  • 4) Does suicide count as murdering yourself for Protestants?

Please explain to me the right answers in the comments. I really have no idea.

You can also suggest more questions, and I will add them to the list.

News

New studies on promiscuity at Catholic colleges and cohabitation

2 Comments

First, women at Catholic colleges. (H/T Andrew)

Excerpt:

Researchers from Mississippi State University looked at a survey of 1,000 college students nationwide and were surprised to find that “women attending colleges and universities affiliated with the Catholic Church are almost four times as likely to have participated in ‘hooking up’ compared to women at secular schools.  A “hook up” is defined as a casual physical encounter with a male student, without the expectation of an ongoing relationship.

[…]Overall, the study found clear differences in the sexual activity of Catholic students who attend weekly Mass.  Whereas 24 percent of Catholic women who attend Mass weekly have “hooked up” (compared to 38 percent of nonreligious students), the rate more than doubles to 50 percent of Catholic women who attend Mass infrequently — far more than their nonreligious peers.

[…]In the same journal issue, Calvin College professor Jonathan Hill reports on his study comparing the experiences of students at Catholic colleges, mainline Protestant colleges, and generally more fervent evangelical colleges.  Hill examines student attendance at religious services and finds a marked difference at the more conservative Protestant colleges, where religious convictions are shared and embraced by strong “moral communities.”

And then the study on cohabitation. (H/T Andrew)

Excerpt:

Dr. Pamela J. Smock, a research professor at the Population Studies Center at the University of Michigan in Ann Arbor, has published a study in the Journal of Marriage and Family of data gathered on cohabitation in the United States and the implications of cohabitation on relationship stability.

“From the perspective of many young adults, marrying without living together first seems quite foolish,” said Prof. Smock. “Just because some academic studies have shown that living together may increase the chance of divorce somewhat, young adults themselves don’t believe that.”

“Cohabitation is increasingly becoming the first co-residential union formed among young adults,” the study said. “As a result of the growing prevalence of cohabitation, the number of children born to unmarried cohabiting parents has also increased.”

[…]However, the study revealed that, with differences based on race and ethnicity taken into account, children born to cohabiting versus married parents have over five times the risk of experiencing their parents’ separation, showing an exponential increase in relationship failure for couples currently or ever cohabiting.

[…]The study concludes that couples who live together before they get married are less likely to stay married than those who don’t move in together until engagement or marriage.

The social costs of irresponsible and immoral choices about sex, marriage and parenting are $112 billion a year in the United States, charged to the taxpayers.

Those who make poor decisions about sex and marriage will often turn to taxpayer-funded social programs as a means of equalizing life outcomes with those who do not make poor decisions about sex and marriage. The net effect is that the frequency of responsible, moral choices about sex and marriage decreases as the benefits decline while the frequency of irresponsible, immoral choices about sex and marriage increases as the costs decline.

It’s true that many people can get away with making irresponsible and immoral decisions because they are wealthy and well-educated and can avoid many of the consequences. But what happens when ordinary working people start to take on ideas like hooking up and cohabiting? Does that help them to make ends meet? Does that help their children to succeed? Shouldn’t we be encouraging more sexual restraint and stronger marriages instead?