It was with a degree of caution but an overriding sense of optimism that the GTN Forums were launched early in 2017. There were already a number of worthy web sites available on the internet but we felt that with the success of GTN conferences and other face-to-face meetings, there was need for a ‘safe space’ to have a more prolonged, respectful discourse on matters relating to science, particularly evolution, and Christianity.
Our thanks are due to all who contributed to the Forum threads over the last few months. The quality of the interaction, and the number of engaged readers, has exceeded expectations. The discussion that emerged is both enlightening and challenging,

The following bullet points are an attempt by the chair at a summary (so any errors and misconceptions are all mine) :-

Taking Darwin, and faith, seriously
Darwin in his landmark book laid out an explanatory framework for biological evolution but not the detailed mechanism; that came later once the molecular basis of inheritance (DNA) was discovered. The principal tenets of his theory are amply evidenced by past and continuing scientific investigation, but the intricacies of the process are the subject of ongoing debate among biologists, and will continue to be so for many years to come.

It is evident that there has to be a wider dissemination of the fact that Darwin’s theory of evolution, and growing scientific knowledge in general, does not lead to an atheistic view of the world, rather it can illuminate a broader faith-based perspective.

The theological challenges arising from discoveries relating to the processes of biological evolution are profound and worthy of serious deliberation. Key among these is the origin of species including humankind by common descent with modification, and the process of natural selection that requires predation and mass loss of life.

The further challenge arising from a discourse between science and theology is how science might attempt to shed light on the development of spirituality in humans, on the ‘moral law’ that governs our interactions, and on the recognition of goodness.
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Scripture and the challenges of interpretation
Care needs to be taken to read with humility and openness the theological narrative contained in the opening chapters of Genesis; it was not intended as a scientific textbook. We should consider anew what core truths are being imparted in the text, to whom are they directed and to what purpose? The original recipients of the Genesis narrative were displaced Israelites living in a pagan environment who needed to understand the main messages about a monotheistic Creator and his relationship to humans as physical-spiritual beings.

Genesis also sets out to show that the physical world has a rational basis, and the acceptance of the basic trustworthiness of nature permits its logical exploration. It is no accident that the scientific method developed within Judeo-Christian culture.

The papers presented as discussion background allude to the impact of creedal councils and the ‘patriarchs’ on traditional Christian doctrine. We can in a sense be said to have arrived at the present theological stance by a process of evolution or ‘doctrinal descent with modification’. A number of Forum contributors conclude that now, as in the past, there is a clear need to revisit some elements of prevailing Christian teaching in light of revelations from the exploration of nature.

The ‘package deal’ of good and suffering
Theodicy – the presence of perceived evil in a ‘good’ creation – has been a topic that has haunted Christian thinkers for most of the last two millennia. As noted above, consideration of the process of biological evolution leads to the “anguished” conclusion that our arrival on the planet was predicated by the suffering and extinction of many species including sentient life forms with which we share physical, mental and emotional traits.

As our appreciation grows of the theological consequences of scientific discovery in the field of human origins, an understanding is emerging that suffering is a direct consequence of the inherent freedom within creation. In evolution, we see a framework in which ‘from so simple a beginning endless forms most beautiful have been, and are being, evolved’ to quote Darwin but at the expense of natural selection; in life we see the exercise of (our God-given) freewill for both good and evil; and in Christ we see the identification of God with our suffering.
Suffering and freedom are therefore inextricably linked. To quote one contributor ‘our present was purchased with past suffering’.

Relationships and realities
A further theme in the discussions was ‘how does a creator God oversee and maintain creation’? Dinner invitations were issued and accepted between correspondents for a weighty discourse concerning immanence and transcendence. Arguments can be made that either God is everywhere or nowhere. On the topic of episodic divine intervention, for example in some views of creation, it was noted that this implied the absence of God in the usual working of the universe. There is mystery here (that is an element of the unknowable) and we are wise perhaps to proceed to explore the question but recognise that a straightforward ‘answer’ will not be forthcoming.

There was a concern expressed that in all this erudite discourse on origins we would not lose sight of God’s desire for a meaningful two-way relationship with humankind, and God’s commission to us as an integral part of creation to take responsibility to care for it.

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