Yes I do. I have a geology degree and a masters in a related engineering subject. I'm also a fairly dedicated Christian; the sort of Christian that believes in the inspiration of scripture, trinity, virgin birth, resurrection of Christ and so on. In some ways I consider myself a creationist, in that I do believe in God as creator and sustainer but I also believe in a roughly 3.5 billion year old earth and a roughly 14 billion year old universe. I also believe in evolution by natural selection. There is no conflict between the scientific account of creation and creation, as historically understood by Christians.
The key there is historically understood. Historically there has never been a single interpretation of scripture relevant to origins. While there have been some that have taken the relevant scripture very literalistically, there have always been other voices within Christianity - perhaps even usually the majority - that have understood it differently. I deliberately use the term literalistically rather than literally. Literalistically insists upon the most plain interpretation possible. Literally, I think, allows for what the authors' intent and implicit understanding was.
The churches that are most concerned with a link to the past are generally the least troubled by the creation vs evolution question. The Roman Catholics, Eastern Orthodox and Anglicans all place a high view on tradition alongside scripture. To one degree or another, they consider the views of Christians from the first few centuries to be the lens through which the bible is viewed and understood. Many of those early Christians, as far as we can tell, did not appear to consider Genesis (or the rest of the bible) as literally to be understood as representing creation as taking place in 6 literal 24 hour periods around 6000-10,000. There was speculation as to the meaning of the text.
I regard Young Earth Creationism to be a historical and theological aberration. It is derived from a rather distorted doctrine of Sola Scriptura (i.e "the bible alone" as a basis of faith) that reject any external influence on understanding the text. This kind of insistence was never prominent in the first few centuries of Christianity.
When this discussion comes up I usually tend to bring in St Augustine of Hippo (4th-5th Century Bishop in North Africa - credited with defining Original Sin etc). He talks an awful lot of sense in his book The Literal Meaning of Genesis, completed early in the 5th Century:
Now Augustine speculated quite a lot about the literal meaning of Genesis, but here are a few things he came up with, based on the text:
Now both Ken Ham and Richard Dawkins like to perpetuate the myth that Christians have always had a rather simplistic, literalistic understanding of scripture. Does Augustine sound like an anti-evolutionist to you?
I don't wish to misrepresent Augustine. He believed a bunch of stuff that seems nonsensical to us now and goes into great length about the now discredited science of his day but he does represent a school of understanding scripture that is very different from many Christians today.
There is certainly a difference between the 'creationist's' viewpoint of a God of the Gaps that explains the ever diminishing holes in our scientific knowledge and my own. I don't expect gaps and regard everything as being attributable to God's creative and sustaining action. Of course this isn't without its intellectual problems (the problem of evil and so on). This is classic Christian theism - without God sustaining nothing could continue to exist. Of course this means that there is a fundamental paradigmatic difference by what I mean by natural selection and what an atheist would. In terms of the available data and mechanical function they are essentially similar though.
The key there is historically understood. Historically there has never been a single interpretation of scripture relevant to origins. While there have been some that have taken the relevant scripture very literalistically, there have always been other voices within Christianity - perhaps even usually the majority - that have understood it differently. I deliberately use the term literalistically rather than literally. Literalistically insists upon the most plain interpretation possible. Literally, I think, allows for what the authors' intent and implicit understanding was.
The churches that are most concerned with a link to the past are generally the least troubled by the creation vs evolution question. The Roman Catholics, Eastern Orthodox and Anglicans all place a high view on tradition alongside scripture. To one degree or another, they consider the views of Christians from the first few centuries to be the lens through which the bible is viewed and understood. Many of those early Christians, as far as we can tell, did not appear to consider Genesis (or the rest of the bible) as literally to be understood as representing creation as taking place in 6 literal 24 hour periods around 6000-10,000. There was speculation as to the meaning of the text.
I regard Young Earth Creationism to be a historical and theological aberration. It is derived from a rather distorted doctrine of Sola Scriptura (i.e "the bible alone" as a basis of faith) that reject any external influence on understanding the text. This kind of insistence was never prominent in the first few centuries of Christianity.
When this discussion comes up I usually tend to bring in St Augustine of Hippo (4th-5th Century Bishop in North Africa - credited with defining Original Sin etc). He talks an awful lot of sense in his book The Literal Meaning of Genesis, completed early in the 5th Century:
Augustine of Hippo said:Usually, even a non-Christian knows something about the earth, the heavens, and the other elements of this world, about the motion and orbit of the stars and even their size and relative positions, about the predictable eclipses of the sun and moon, the cycles of the years and the seasons, about the kinds of animals, shrubs, stones, and so forth, and this knowledge he holds to as being certain from reason and experience. Now, it is a disgraceful and dangerous thing for an infidel to hear a Christian, presumably giving the meaning of Holy Scripture, talking nonsense on these topics; and we should take all means to prevent such an embarrassing situation, in which people show up vast ignorance in a Christian and laugh it to scorn. The shame is not so much that an ignorant individual is derided, but that people outside the household of faith think our sacred writers held such opinions, and, to the great loss of those for whose salvation we toil, the writers of our Scripture are criticized and rejected as unlearned men. If they find a Christian mistaken in a field which they themselves know well and hear him maintaining his foolish opinions about our books, how are they going to believe those books in matters concerning the resurrection of the dead, the hope of eternal life, and the kingdom of heaven, when they think their pages are full of falsehoods on facts which they themselves have learned from experience and the light of reason?
Reckless and incompetent expounders of Holy Scripture bring untold trouble and sorrow on their wiser brethren when they are caught in one of their mischievous false opinions and are taken to task by those who are not bound by the authority of our sacred books. For then, to defend their utterly foolish and obviously untrue statements, they will try to call upon Holy Scripture for proof and even recite from memory many passages which they think support their position, although "they understand neither what they say nor the things about which they make assertions"
Now Augustine speculated quite a lot about the literal meaning of Genesis, but here are a few things he came up with, based on the text:
Augustine of Hippo said:That day in the account of creation, or those days that are numbered according to its recurrence , are beyond the experience and knowledge of us earthbound men. And if we are able to make any effort towards an understanding of the meaning of those days, we ought not to rush forward with an ill-considered opinion, as if no other reasonable and plausible interpretation could be offered
Augustine of Hippo said:Perhaps Sacred Scripture, in its customary style is speaking with the limitations of human language in addressing men of limited understanding, while at the same time teaching a lesson to be understood by the reader who is able.
Augustine of Hippo said:Not everything has been written to tell us how time unfolded after the first creation of things and how there followed the production of creatures which had been made in their first beginnings and completed on the sixth day. But as much has been told as was judged necessary by the Holy Spirit as He inspired the writer, who put down which things would be important not only for a knowledge of what had happened but also for a foreshadowing of what was to be. In our ignorance we conjecture about possible events which the writer omitted knowingly.
Augustine of Hippo said:As Scripture says, concerning the green things and the grass of the field. Where, then, were they? Were they in the earth in their "reasons" or causes from which they would spring, as all things already exist in their seeds before they evolve in one form or another and grow into their proper kinds in the course of time?
Augustine of Hippo said:In the seed then, there was invisibly present all that would develop in time into a tree. And in this same way we must picture the world, when God made all things together, as having had all things together which were made in it and with it when day was made. This includes not only heaven with sun, moon and stars, whose splendor remains unchanged as they move in a circular motion; and earth and the deep waters, which are in almost unceasing motion; and which, placed below the sky, make up the lower part of the world; but it includes also the beings which water and earth produced in potency and in their causes before they came forth in the course of time as they have become known to us in the works which God even now produces.
Augustine of Hippo said:Second hypothesis: in the first creation of the six days God created all living beings, including Adam and Eve, potentially and in their causes. From these causes God later created them in their visible forms
Augustine of Hippo said:One will ask how they were created originally on the sixth day. I shall reply "Invisibly, potentially, in their causes, as things that will be in the future are made, yet not made in actuality now."
Augustine of Hippo said:In the beginning He made the world and created simultaneously all things to be unfolded in the ages to follow... They are just begun, however, since in them are seeds, as it were, of future perfections to be put forth from their hidden state and made manifest at the appropriate time. The words of Scripture make this very clear to anyone who reads the text attentively.
Now both Ken Ham and Richard Dawkins like to perpetuate the myth that Christians have always had a rather simplistic, literalistic understanding of scripture. Does Augustine sound like an anti-evolutionist to you?
I don't wish to misrepresent Augustine. He believed a bunch of stuff that seems nonsensical to us now and goes into great length about the now discredited science of his day but he does represent a school of understanding scripture that is very different from many Christians today.
There is certainly a difference between the 'creationist's' viewpoint of a God of the Gaps that explains the ever diminishing holes in our scientific knowledge and my own. I don't expect gaps and regard everything as being attributable to God's creative and sustaining action. Of course this isn't without its intellectual problems (the problem of evil and so on). This is classic Christian theism - without God sustaining nothing could continue to exist. Of course this means that there is a fundamental paradigmatic difference by what I mean by natural selection and what an atheist would. In terms of the available data and mechanical function they are essentially similar though.