One of the goals that organizations like the BioLogos foundation have is to reconcile evolutionary creation and biblical faith. Of their great concern is the number of people who have had a “crisis of faith” because of the apparent conflict between science and faith and have left the church. The goal is to show Christians that they don’t have to give up their faith to accept the scientific consensus on evolution. All they have to do is adjust their understanding of Scripture and what it teaches.
Many critics of this approach have argued that this kind of accommodation leads to further accommodation and the loss of more and more tenets of biblical faith. Slippery slope arguments, as they are often called, generally are sneered at and ridiculed. However, the truth of this danger is fairly easy to demonstrate.
Dr. Peter Enns, formerly a BioLogos senior fellow, wrote in his book, The Evolution of Adam, that maybe we should reconsider our definition of sin and our understanding of death, in consideration of the “truth of evolution”:
Although … sin and death are universal realities, the Christian tradition has generally attributed the cause to Adam. But evolution removes that cause as Paul understood it and thus leaves open the questions of where sin and death have come from. More than that, the very nature of what sin is and why people die is turned on its head. Some characteristics that Christians have thought of as sinful — for example, in an evolutionary scheme the aggression and dominance associated with “survival of the fittest” and sexual promiscuity to perpetuate one’s gene pool — are understood as means of ensuring survival. Likewise, death is not the enemy to be defeated. It may be feared, it may be ritualized, it may be addressed in epic myths and sagas; but death is not the unnatural state introduced by a disobedient couple in a primordial garden. Actually, it is the means that promotes the continued evolution of life on this planet and even ensures workable population numbers. Death may hurt, but it is evolution’s ally (160).
Dr. Karl Giberson, formerly VP of BioLogos, has written a book with Dr. Randall Stephens entitled, The Anointed: Evangelical Truth in a Secular Age. In their book, Giberson and Stephens argue that evangelical Christians must learn to accept the scientific consensuses and stop making fools of themselves by going against the tide. They also believe that there is a simple answer to avoiding a crisis of faith:
Not all born-again Christians lose their faith in such crises, of course. Many simply find a new articulation and a new place in the parallel culture of evangelicalism where they are more comfortable and where they can live more faithfully. The spectrum of evangelical belief runs from a rigid, judgmental, sometimes harsh fundamentalism on one end to a more liberal and culturally plural expressions on the other. Often an evangelical ‘crisis of faith’ is resolved with a simple liberalizing, whereby specific beliefs—biblical literalism, young earth creationism, homosexuality as perversion, eternal torment of the damned in a literal hell, the sinfulness of abortion—are abandoned and other beliefs—the Bible as literature, concern for the environment, racial and cultural equality for oppressed groups, universality of salvation, an emphasis on social justice, tolerance of diversity—move to the center as animating ethical and theological concerns. The evangelical spectrum encompasses both of these camps (216).
Notice that evangelicals are urged not only to give up a belief in Young Earth Creationism, but also the inerrancy of Scripture, a literal hell, and homosexuality and abortion as sins. It’s never just about evolution. To accept evolution as the “way God created” requires a type of mental gymnastics with what Scripture teaches. Once you give up the orthodox teachings on Scripture, everything else is open to redefinition. How much longer until Giberson and the rest accept the scientific consensus that no man has ever risen from the dead?