Here is what some prominent Christian denominations (and one Jewish organization) are saying about creation and evolution:
UNITED PRESBYTERIAN CHURCH IN THE U.S.A.
[relevant part of a resolution adopted by the Assembly]
Therefore, the Program Agency recommends to the 194th General Assembly (1982) the adoption of the following affirmation:
Affirms that, despite efforts to establish "creationism" or "creation-science" as a valid science, it is teaching based upon a particular religious dogma as agreed by the court (McLean vs Arkansas Board of Education); Affirms that, the imposition of a fundamentalist viewpoint about the interpretation of Biblical literature -- where every word is taken with uniform literalness and becomes an absolute authority on all matters, whether moral, religious, political, historical or scientific -- is in conflict with the perspective on Biblical interpretation characteristically maintained by Biblical scholars and theological schools in the mainstream of Protestantism, Roman Catholicism and Judaism. Such scholars find that the scientific theory of evolution does not conflict with their interpretation of the origins of life found in Biblical literature.
UNITED METHODIST CHURCH
Whereas, "Scientific" creationism seeks to prove that natural history conforms absolutely to the Genesis account of origins; and,
Whereas, adherence to immutable theories is fundamentally antithetical to the nature of science; and,
Whereas, "Scientific" creationism seeks covertly to promote a particular religious dogma; and,
Whereas, the promulgation of religious dogma in public schools is contrary to the First Amendment to the United States Constitution; therefore,
Be it resolved that The Iowa Annual Conference opposes efforts to introduce "Scientific" creationism into the science curriculum of the public schools.
Passed June 1984, Iowa Annual Conference of the United Methodist Church.
THE LUTHERAN WORLD FEDERATION
[excerpts]
Rather, the evolutionary dynamisms of today's world compel a more realistic confrontation. One area of reality after another has been analyzed and described on the basis of some kind of progressive change until the whole may be viewed as a single process. The standpoint of the one who views this unitary development may be avowedly atheistic in the sense of ruling out the supernatural (Sir Julian Huxley) or just as avowedly Christian in the sense of finding in evolution an infusion of new life into Christianity, with Christianity alone dynamic enough to unify the world with God (Teilhard de Chardin).
. . .
With biological evolution (ostensibly a matter of pure science) thereby becoming a metaphysics of evolution it needs to be determined whether religion's proper quarrel is with the science which permits itself such dogmatic extension or whether the misgivings are primarily with the particular philosophical interpretation involved. To the evolutionary concept in general there are however (in spite of innumerable variations) basically two religious reactions.
As in the days of the Scopes trial all evolution may still be denied on the grounds of a literalistic interpretation of the Bible, especially Genesis 111. Not content with the commitment of faith in the Creator expressed in the First Article of the Apostles' Creed this interpretation may demand a specific answer also to the questions of when creation occurred and how long it took. On the premise of a literal acceptance of the Scriptures as authoritative also in matters of science the whole of past existence is comprehended within the limited time span of biblical chronologies and genealogies. The vastness of astronomical time with its incredible number of light years may be accounted for as an instantaneous arrival of light and the eras of geological and biological time with their strata, fossils, and dinosaurs pointing to the existence of life and death on the earth ages before the arrival of man may be reduced to one literal week of creative activity.
On the other hand there are those who can no more close their eyes to the evidence which substantiates some kind of lengthy evolutionary process in the opinion of the vast majority of those scientists most competent to judge than they could deny the awesome reality of God's presence in nature and their own experience of complete dependence upon the creative and sustaining hand of God revealed in the Scriptures.
. . .
An assessment of the prevailing situation makes it clear that evolution's assumptions are as much around us as the air we breathe and no more escapable. At the same time theology's affirmations are being made as responsibly as ever. In this sense both science and religion are here to stay, and the demands of either are great enough to keep most (if not all) from daring to profess competence in both. To preserve their own integrity both science and religion need to remain in a healthful tension of respect toward one another and to engage in a searching debate which no more permits theologians to pose as scientists than it permits scientists to pose as theologians.
ROMAN CATHOLIC CHURCH
Pope John Paul II
Cosmogony itself speaks to us of the origins of the universe and its makeup, not in order to provide us with a scientific treatise but in order to state the correct relationship of man with God and with the universe. Sacred Scripture wishes simply to declare that the world was created by God, and in order to teach this truth, it expresses itself in the terms of the cosmology in use at the time of the writer. The sacred book likewise wishes to tell men that the world was not created as the seat of the gods, as was taught by other cosmogonies and cosmologies, but was rather created for the service of man and the glory of God. Any other teaching about the origin and makeup of the universe is alien to the intentions of the Bible, which does not wish to teach how heaven was made but how one goes to heaven.
AMERICAN JEWISH CONGRESS
Under the standards so clearly articulated by the Supreme Court, Proclamation 60 and Board Rule 5, as presently written, fail to satisfy the constitutional requirement of separation of church and state. In order to comply with the applicable constitutional provisions, the proclamation and board rule should be revised in three ways. First, evolution should be clearly included in the science curriculum. Second, evolution should be taught as are all scientific theories and should not be singled out for special negative comment. Finally, the proposed textbook standards should make clear that scientific creationism is not to be taught as scientific theory. Rather, because there is no constitutional objection to teaching about religion, public school teachers should simply tell their students, when evolution is taught, that there are certain religious groups whose members do not accept the Darwinian theory and advise them to consult with their parents or religious advisors for further guidance on the subject.
All of which, and more, can be found here:
http://www.ncseweb.org/resources/articles/4650_statements_from_religious_orga_3_13_2001.asp#ajc
UNITED PRESBYTERIAN CHURCH IN THE U.S.A.
[relevant part of a resolution adopted by the Assembly]
Therefore, the Program Agency recommends to the 194th General Assembly (1982) the adoption of the following affirmation:
Affirms that, despite efforts to establish "creationism" or "creation-science" as a valid science, it is teaching based upon a particular religious dogma as agreed by the court (McLean vs Arkansas Board of Education); Affirms that, the imposition of a fundamentalist viewpoint about the interpretation of Biblical literature -- where every word is taken with uniform literalness and becomes an absolute authority on all matters, whether moral, religious, political, historical or scientific -- is in conflict with the perspective on Biblical interpretation characteristically maintained by Biblical scholars and theological schools in the mainstream of Protestantism, Roman Catholicism and Judaism. Such scholars find that the scientific theory of evolution does not conflict with their interpretation of the origins of life found in Biblical literature.
UNITED METHODIST CHURCH
Whereas, "Scientific" creationism seeks to prove that natural history conforms absolutely to the Genesis account of origins; and,
Whereas, adherence to immutable theories is fundamentally antithetical to the nature of science; and,
Whereas, "Scientific" creationism seeks covertly to promote a particular religious dogma; and,
Whereas, the promulgation of religious dogma in public schools is contrary to the First Amendment to the United States Constitution; therefore,
Be it resolved that The Iowa Annual Conference opposes efforts to introduce "Scientific" creationism into the science curriculum of the public schools.
Passed June 1984, Iowa Annual Conference of the United Methodist Church.
THE LUTHERAN WORLD FEDERATION
[excerpts]
Rather, the evolutionary dynamisms of today's world compel a more realistic confrontation. One area of reality after another has been analyzed and described on the basis of some kind of progressive change until the whole may be viewed as a single process. The standpoint of the one who views this unitary development may be avowedly atheistic in the sense of ruling out the supernatural (Sir Julian Huxley) or just as avowedly Christian in the sense of finding in evolution an infusion of new life into Christianity, with Christianity alone dynamic enough to unify the world with God (Teilhard de Chardin).
. . .
With biological evolution (ostensibly a matter of pure science) thereby becoming a metaphysics of evolution it needs to be determined whether religion's proper quarrel is with the science which permits itself such dogmatic extension or whether the misgivings are primarily with the particular philosophical interpretation involved. To the evolutionary concept in general there are however (in spite of innumerable variations) basically two religious reactions.
As in the days of the Scopes trial all evolution may still be denied on the grounds of a literalistic interpretation of the Bible, especially Genesis 111. Not content with the commitment of faith in the Creator expressed in the First Article of the Apostles' Creed this interpretation may demand a specific answer also to the questions of when creation occurred and how long it took. On the premise of a literal acceptance of the Scriptures as authoritative also in matters of science the whole of past existence is comprehended within the limited time span of biblical chronologies and genealogies. The vastness of astronomical time with its incredible number of light years may be accounted for as an instantaneous arrival of light and the eras of geological and biological time with their strata, fossils, and dinosaurs pointing to the existence of life and death on the earth ages before the arrival of man may be reduced to one literal week of creative activity.
On the other hand there are those who can no more close their eyes to the evidence which substantiates some kind of lengthy evolutionary process in the opinion of the vast majority of those scientists most competent to judge than they could deny the awesome reality of God's presence in nature and their own experience of complete dependence upon the creative and sustaining hand of God revealed in the Scriptures.
. . .
An assessment of the prevailing situation makes it clear that evolution's assumptions are as much around us as the air we breathe and no more escapable. At the same time theology's affirmations are being made as responsibly as ever. In this sense both science and religion are here to stay, and the demands of either are great enough to keep most (if not all) from daring to profess competence in both. To preserve their own integrity both science and religion need to remain in a healthful tension of respect toward one another and to engage in a searching debate which no more permits theologians to pose as scientists than it permits scientists to pose as theologians.
ROMAN CATHOLIC CHURCH
Pope John Paul II
Cosmogony itself speaks to us of the origins of the universe and its makeup, not in order to provide us with a scientific treatise but in order to state the correct relationship of man with God and with the universe. Sacred Scripture wishes simply to declare that the world was created by God, and in order to teach this truth, it expresses itself in the terms of the cosmology in use at the time of the writer. The sacred book likewise wishes to tell men that the world was not created as the seat of the gods, as was taught by other cosmogonies and cosmologies, but was rather created for the service of man and the glory of God. Any other teaching about the origin and makeup of the universe is alien to the intentions of the Bible, which does not wish to teach how heaven was made but how one goes to heaven.
AMERICAN JEWISH CONGRESS
Under the standards so clearly articulated by the Supreme Court, Proclamation 60 and Board Rule 5, as presently written, fail to satisfy the constitutional requirement of separation of church and state. In order to comply with the applicable constitutional provisions, the proclamation and board rule should be revised in three ways. First, evolution should be clearly included in the science curriculum. Second, evolution should be taught as are all scientific theories and should not be singled out for special negative comment. Finally, the proposed textbook standards should make clear that scientific creationism is not to be taught as scientific theory. Rather, because there is no constitutional objection to teaching about religion, public school teachers should simply tell their students, when evolution is taught, that there are certain religious groups whose members do not accept the Darwinian theory and advise them to consult with their parents or religious advisors for further guidance on the subject.
All of which, and more, can be found here:
http://www.ncseweb.org/resources/articles/4650_statements_from_religious_orga_3_13_2001.asp#ajc
Hey! I'm a Lutheran, but I don't agree with Evolution! Dont' be too quick to judge!
