dstauff said:
I would like an explanation from somoeone who is a Christian on how "evolution" and God could possibly co-exist. The ideologies are opposites, and evolution devalues the power of God.
What ideologies? Evolution isn't atheism! And how does evolution "devalue" the power of God? Is God any less powerful by using the process of evolution rather than zapping each species into existence in an instant?
See the second quote in my signature. That's how God and evolution co-exist.
"The scientific evidence in favour of evolution, as a theory is infinitely more Christian than the theory of 'special creation'. For it implies the immanence of God in nature, and the omnipresence of His creative power. Those who oppose the doctrine of evolution in defence of a 'continued intervention' of God, seem to have failed to notice that a theory of occasional intervention implies as its correlative a theory of ordinary absence." AL Moore, Science and Faith, 1889, pg 184.
"The one absolutely impossible conception of God, in the present day, is that which represents him as an occasional visitor. Science has pushed the deist's God further and further away, and at the moment when it seemed as if He would be thrust out all together, Darwinism appeared, and, under the disguise of a foe, did the work of a friend. ... Either God is everywhere present in nature, or He is nowhere." AL Moore, Lex Mundi, 12th edition, 1891, pg 73.
"The last few years have witnessed the gradual acceptance by Christians of the great scientific generalisation of our age, which is briefly if somewhat vaguely described as the Theory of Evolution. ... It is an advance in our theological thinking; a definite increase of insight; a fresher and fuller appreciation of those 'many ways' in which 'God fulfills Himself'. JR Ilingsworth, Lex Mundi, 12th edition,
"Creation is continuous --it is a creatio continua. The ongoing cosmic processes of evolution are God himself being creator in his own universe. If I had to represent on a blackboard the relation of God and the world, including man, I would not simply draw three spheres labelled respectively 'nature', 'man', and 'God' and draw arrows between them to represent their interrelation. Rather, I would denote an area representing nature and place that entirely within another area representing God, ... When I came to depict man, I would have to place him with his feet firmly in nature but with his sef-consciousness (perhaps represented by his brain?) protruding beyond the boundary of nature and into the area depicting God." A Peacocke, Biological evolution and Christian Theology in Darwinism and Divinity, 1985, pg 124.