Since the 1920s, literalist creationism in America has contested scientific theories, such as that of evolution, which derive from natural observations of the universe and life. Literalist creationists believe that evolution cannot adequately account for the history, diversity, and complexity of life on Earth. Fundamentalist creationists of the Christian faith usually base their belief on a literal reading of the Genesis creation narrative. Other religions have different deity-led creation myths, while different members of individual faiths vary in their acceptance of scientific findings. In contrast to the literalist creationists, evolutionary creationists maintain that, although evolution accounts for biodiversity, evolution itself is cosmologically attributable to a Creator deity.
When scientific research produces empirical evidence and theoretical conclusions which contradict a literalist creationist interpretation of scripture, creationists often reject the conclusions of the research or its underlying scientific theories or its methodology. The rejection of scientific findings has sparked political and theological controversy. Two offshoots of creationism—creation science and intelligent design—have been characterized as pseudoscience by the mainstream scientific community. The most notable disputes concern the evolution of living organisms, the idea of common descent, the geological history of the Earth, the formation of the solar system and the origin of the universe.
To a large extent, the early Christian Church Fathers read creation history as an allegory, and followed Philo's ideas of time beginning with an instantaneous creation, with days not meant literally. Christian orthodoxy rejected the second century Gnostic belief that Genesis was purely allegorical, but without taking a purely literal view of the texts. Thus Origen believed that the physical world is ‘literally’ a creation of God, but did not take the chronology or the days as ‘literal’. Similarly, Saint Basil in the fourth century while literal in many ways, described creation as instantaneous and timeless, being immeasurable and indivisible.
Augustine of Hippo in The Literal Meaning of Genesis was insistent that Genesis describes the creation of physical things, but also shows creation occurring simultaneously, with the days of creation being categories for didactic reasons, a logical framework which has nothing to do with time. For him, light was the illumination of angels rather than visible light, and spiritual light was just as literal as physical light. Augustine emphasized that the text was difficult to understand and should be reinterpreted as new knowledge became available. In particular, Christians should not make absurd dogmatic interpretations of scripture which contradict what people know from physical evidence.
In the 13th century Thomas Aquinas, like Augustine, asserted the need to hold the truth of Scripture without wavering while cautioning "that since Holy Scripture can be explained in a multiplicity of senses, one should not adhere to a particular explanation, only in such measure as to be ready to abandon it if it be proved with certainty to be false; lest holy Scripture be exposed to the ridicule of unbelievers, and obstacles be placed to their believing."
Discoveries of new lands brought knowledge of a huge diversity of life, and a new belief developed that each of these biological species had been individually created by God. In 1605 Francis Bacon emphasized that the works of God in nature teach us how to interpret the word of God in the Bible, and his Baconian method introduced the empirical approach which became central to modern science. Natural theology developed the study of nature with the expectation of finding evidence supporting Christianity, and numerous attempts were made to reconcile new knowledge with the biblical Deluge myth and story of Noah's Ark.
In 1650 the Archbishop of Armagh, James Ussher, published the Ussher chronology based on Bible history giving a date for Creation of 4004 BC. This was generally accepted, but the development of modern geology in the 18th and 19th centuries found geological strata and fossil sequences indicating an ancient Earth. Catastrophism was favoured in England as supporting the Biblical flood, but this was found to be untenable and by 1850 all geologists and most Evangelical Christians had adopted various forms of old Earth creationism, while continuing to firmly reject evolution.
At this time those holding that species had been separately created were generally called "advocates of creation", but they were occasionally called "creationists" in private correspondence between Charles Darwin and his friends. The term appears in letters Darwin wrote between 1856 and 1863, and was also used in a response by Charles Lyell.
However, this large change in sentiment away from Darwinian evolution has not yet been accounted for. Speaking at the British Association Festival of Science at the University of Liverpool last year, Professor Reiss estimated that about only 10% of children were from a family that supported a creationist rather than evolutionary viewpoint. Richard Dawkins has been quoted saying "I have spoken to a lot of science teachers in schools here in Britain who are finding an increasing number of students coming to them and saying they are Young Earth creationists."
The director of education at the Royal Society has said that creationism should be discussed in school science lessons, rather than be excluded.
Wales has the largest proportion of theistic evolutionists - the belief that evolution is part of God's plan (38%). Northern Ireland has the highest proportion of people who believe in 'intelligent design' (16%), which holds that certain features of the universe and of living things are best explained by an intelligent cause, not an undirected process such as natural selection.
In support of creation science - Nick Cowan, head of chemistry at Bluecoat school, in Liverpool, has said: "I think to critique Darwinism is quite appropriate." Furthermore Andy McIntosh, a professor of thermodynamics at the University of Leeds who is on the board of Truth in Science, commented about Intelligent Design curriculum he was involved in overseeing: "We are just simply a group of people who have put together ... a different case."
Under the former Queensland state government of Joh Bjelke-Petersen, in 1980 lobbying was so successful that Queensland allowed the teaching of creationism as science to school children.
On 29 May 2010 Queensland State Schools announced that creationism and intelligent design will be discussed in history classes as part of the new national curriculum.
One Australian scientist who adheres to creation science is Dr Pierre Gunnar Jerlström.
The teaching Professor Ian Plimer, an anti-creationist geologist, also reported being attacked by creationists A few public lectures have been given in rented rooms at Universities, by visiting American speakers, and speakers with doctorates purchased by mail from Florida sites. A court case taken by Plimer against prominent creationists found "that the creationists had stolen the work of others for financial profit, that the creationists told lies under oath and that the creationists were engaged in fraud." The debate was featured on the science television program Quantum.
In 1985 the conservative political party then in control of the country’s education ministry added creationist explanations alongside the passages on evolution in the standard high school biology textbook. (In Turkey, unlike in the United States, the public school curriculum is set by the national government).
In 2008 Richard Dawkins website was banned in Turkey. Since July 2011 it is back online again.
On August 22–24, 1991, recognizing the 10th anniversary of KACR, an International Symposium on Creation Science was held with 4,000 in attendance. In 1990, the book The Natural Sciences was written by Dr. Young-gil Kim and 26 other fellow scientists in Korea with a creationist viewpoint. The textbook drew the interest of college communities, and today, many South Korean universities are using it. Since 1991, Creation Science has become a regular university course at Myongji University, which has a centre for creation research. Since that time, other universities have begun to offer Creation Science courses. At Handong Global University, creationist Dr. Young-gil Kim was inaugurated as president in March 1995. At Myongji University, creationist Dr. Woongsang Lee is a biology professor. The Korea Advanced Institute of Science and Technology is where the Research Association of Creation Science was founded and many graduate students are actively involved.
In 2008 a survey found that 36% of South Koreans disagreed with the statement that "Human beings, as we know them today, developed from earlier species of animals.".
In more recent times, creationism has become more widespread in other Islamic countries.
In 2008 during the XIII IOSTE Symposium in Izmir (Turkey), a survey was undertaken of the adherence to creation science of 5,700 teachers from 14 countries. Lebanon, Senegal, Tunisia, Morocco and Algeria had 62% to 81% of creationist teachers (with no difference between biologists and others). Romania and Burkina Faso had 45% to 48% of creationist teachers in Romania and Burkina Faso, with no difference between biologists and other in Romania, but a clear difference (p<0.001) in Burkina Faso (with 61% of creationists for the not biology teachers). Portugal and Cyprus had 15% to 30% of creationist teachers, with no significant difference between biologists, but a significant difference in Portugal (p=0.004, 17% and 26%). Italy, Finland and Hungary had 3% to 6% of creationist biology teachers but 15% to 18% of other teachers, with significant differences between biology and other teachers. France and Estonia had less than 5% of creationist teachers, with no difference between biology and other teachers.
Creation science has also been heavily promoted in immigrant communities in Western Europe, primarily by Harun Yahya. On 17 September 2007 the Committee on Culture, Science and Education of the Parliamentary Assembly of the Council of Europe issued a report on the attempt by American inspired creationists to promote creationism in European schools. It concludes "If we are not careful, creationism could become a threat to human rights which are a key concern of the Council of Europe.... The war on the theory of evolution and on its proponents most often originates in forms of religious extremism which are closely allied to extreme right-wing political movements... some advocates of creationism are out to replace democracy by theocracy."
In 2006, a documentary on the Arte television network, Von Göttern und Designern ("Genesis vs. Darwin") by filmmaker Frank Papenbroock demonstrated that creationism had already been taught in biology classes in at least two schools in Gießen, Hesse, without this being noticed. This raised public discussion about creationism in Germany. During this, the Education Minister of Hesse, Karin Wolff, said she believed creationism should be taught in biology class as a theory, like the theory of evolution: "I think it makes sense to bring up multidisciplinary and interdisciplinary problems for discussion". " Approximately 20% of people disbelieve evolutionary theory in Germany
In Russia, a 16-year-old girl launched a court case against the Ministry of Education, backed by the Russian Orthodox Church, challenging the teaching of just one "theory" of biology in school textbooks as a breach of her human rights.
A 2005 poll reportedly found 26% of Russians accepting evolution and 49% accepting creationism. But a 2003 poll reported that 44% agreed with "Human beings are developed from earlier species of animals"), and a 2009 poll reported (PDF) that 48% of Russians who "know something about Charles Darwin and his theory of evolution" agreed that there was sufficient evidence for the theory. (In comparison, only 41% of Americans agreed.)
As for what ought to be taught in the schools, the 2009 poll indicated that 53% of Russians agreed with "Evolutionary theories should be taught in science lessons in schools together with other possible perspectives, such as intelligent design and creationism," with 13% preferring that such perspectives be taught instead of evolution; only 10% agreed with "Evolutionary theories alone should be taught in science lessons in schools."
Some theists took the general view that, instead of faith being in opposition to biological evolution, some or all classical religious teachings about Christian God and creation are compatible with some or all of modern scientific theory, including specifically evolution; it is also known as "evolutionary creation". In Evolution versus Creationism, Eugenie Scott and Niles Eldredge state that it is in fact a type of evolution.
It generally views evolution as a tool used by God, who is both the first cause and immanent sustainer/upholder of the universe; it is therefore well accepted by people of strong theistic (as opposed to deistic) convictions. Theistic evolution can synthesize with the day-age interpretation of the Genesis creation narrative; however most adherents consider that the first chapters of Genesis should not be interpreted as a "literal" description, but rather as a literary framework or allegory.
From a theistic viewpoint, the underlying laws of nature were designed by God for a purpose, and are so self-sufficient that the complexity of the entire physical universe evolved from fundamental particles in processes such as stellar evolution, life forms developed in biological evolution, and in the same way the origin of life by natural causes has resulted from these laws.
In one form or another, theistic evolution is the view of creation taught at the majority of mainline Protestant seminaries For Catholics, human evolution is not a matter of religious teaching, and must stand or fall on its own scientific merits. Evolution and the Roman Catholic Church are not in conflict. The Catechism of the Catholic Church comments positively on the theory of evolution, which is neither precluded nor required by the sources of faith, stating that scientific studies "have splendidly enriched our knowledge of the age and dimensions of the cosmos, the development of life-forms and the appearance of man." Roman Catholic schools teach evolution without controversy on the basis that scientific knowledge does not extend beyond the physical, and scientific truth and religious truth cannot be in conflict. Theistic evolution can be described as "creationism" in holding that divine intervention brought about the origin of life or that divine Laws govern formation of species, though many creationists (in the strict sense) would deny that the position is creationism at all. In the creation-evolution controversy its proponents generally take the "evolutionist" side. This sentiment was expressed by Fr. George Coyne, (Vatican's chief astronomer between 1978 and 2006):
...in America, creationism has come to mean some fundamentalistic, literal, scientific interpretation of Genesis. Judaic-Christian faith is radically creationist, but in a totally different sense. It is rooted in a belief that everything depends upon God, or better, all is a gift from God.
While supporting the methodological naturalism inherent in modern science, the proponents of theistic evolution reject the implication taken by some atheists that this gives credence to ontological materialism. In fact, many modern philosophers of science, including atheists, refer to the long standing convention in the scientific method that observable events in nature should be explained by natural causes, with the distinction that it does not assume the actual existence or non-existence of the supernatural.
Such beliefs include Young Earth creationism, proponents of which believe that the Earth is thousands rather than billions of years old, and typically believe that the days in chapter one of Genesis are 24 hours in length. While Old Earth creationism accepts geological findings and other methods of dating the earth and believes that these findings do not contradict Genesis, but reject evolution. The term theistic evolution has been coined to refer to beliefs in creationism which are more compatible with the scientific view of evolution and the age of the Earth. Alternatively, there are other religious people who support creationism, but in terms of allegorical interpretations of Genesis.
By the start of the twentieth century, evolution was widely accepted and was beginning to be taught in U.S. public schools. After World War I, popular belief that German aggression resulted from a Darwinian doctrine of "survival of the fittest" inspired William Jennings Bryan to campaign against the teaching of Darwinian ideas of human evolution. In the 1920s, the Fundamentalist-Modernist Controversy led to an upsurge of fundamentalist religious fervor in which schools were prevented from teaching evolution through state laws such as Tennessee’s 1925 Butler Act, and by getting evolution removed from biology textbooks nationwide. Creationism became associated in common usage with opposition to evolution.
In 1961 in the United States, an attempt to repeal the Butler Act failed. The Genesis Flood by the Baptist engineer Henry M. Morris brought the Seventh-day Adventist biblically literal flood geology of George McCready Price to a wider audience, popularizing a novel idea of Young Earth creationism, and by 1965 the term "scientific creationism" had gained currency. The 1968 Epperson v. Arkansas judgment ruled that state laws prohibiting the teaching of evolution violate the Establishment Clause of the First Amendment of the U.S. Constitution which prohibits state aid to religion. and when in 1975 Daniel v. Waters ruled that a state law requiring biology textbooks discussing "origins or creation of man and his world" to give equal treatment to creation as per Book of Genesis was unconstitutional, a new group identifying themselves as creationists promoted a "Creation science" which omitted explicit biblical references.
In 1981 the state of Arkansas passed a law, Act 590, mandating that "creation science" be given equal time in public schools with evolution, and defining creation science as positing the "creation of the universe, energy, and life from nothing," as well as explaining the earth’s geology by "the occurrence of a worldwide flood". This was ruled unconstitutional at McLean v. Arkansas in January 1982 as the creationists' methods were not scientific but took the literal wording of the Book of Genesis and attempted to find scientific support for it. Undaunted, Louisiana introduced similar legislation that year. A series of judgments and appeals led to the 1987 Supreme Court ruling in Edwards v. Aguillard that it too violated the Establishment Clause of the First Amendment.
"Creation science" could no longer be taught in public schools, and in drafts of the creation science school textbook Of Pandas and People all references to creation or creationism were changed to refer to intelligent design. Proponents of the intelligent design movement organised widespread campaigning to considerable effect. They officially denied any links to creation or to religion, and indeed claimed that "creationism" only referred to young Earth creationism with flood geology; but in Kitzmiller v. Dover the court found intelligent design to be essentially religious, and unable to dissociate itself from its creationist roots, as part of the ruling that teaching intelligent design in public school science classes was unconstitutional.
However, the percentage of people in the USA who accept the idea of evolution declined from 45% in 1985, to 40% in 2005. A Gallup poll reported that percentage of people in the US that believe in a strict interpretation of creationism had fallen to 40% in 2010 after a high of 46% in 2006. The highest the percentage has risen between 1982 and 2010 was 47% in 1994 and 2000 according to the report. The report found that Americans who are less educated are more likely to hold a creationist view while those with a college education are more likely to hold a view involving evolution. 47% of those with no more than a high school education believe in creationism while 22% of those with a post graduate education hold that view. The poll also found that church attendance dramatically increased adherence to a strict creationist view (22% for those who do not attend church, 60% for those who attend weekly). The higher percentage of Republicans who identified with a creationist view is described as evidence of the strong relationship between religion and politics the United States. Republicans also attend church weekly more than Democratic or independent voters. Non-Republican voters are twice as likely to hold a non-theistic view of evolution than Republican voters.
Humanity, Bahá'ís hold, has changed in physical form over time. Bahá'í theology holds that humanity is a species essence—an essential reality and part of God's eternal creation; as a biological species, however, humanity has gone through numerous physical changes and adaptations in time. The Bahá'í faith regards evolution (as a progress of physical form) and the act of divine creation as related processes or even as the same process viewed in different contexts. However, Bahá'í literature maintains that humanity is distinct from other parts of creation on Earth - that only mankind has a soul, and is capable of abstract thought and of spiritual development.
Most contemporary Christian leaders and scholars from mainstream churches, such as Anglicans and Lutherans, consider that there is no conflict between the spiritual meaning of creation and the science of evolution. According to the Archbishop of Canterbury, Rowan Williams, "...for most of the history of Christianity (and I think this is fair enough) an awareness that a belief that everything depends on the creative act of God, is quite compatible with a degree of uncertainty or latitude about how precisely that unfolds in creative time."
Leaders of the Anglican and Roman Catholic churches have made statements in favor of evolutionary theory, as have scholars such as the physicist John Polkinghorne, who argues that evolution is one of the principles through which God created living beings. Earlier supporters of evolutionary theory include Frederick Temple, Asa Gray and Charles Kingsley who were enthusiastic supporters of Darwin's theories upon their publication, and the French Jesuit priest and geologist Pierre Teilhard de Chardin saw evolution as confirmation of his Christian beliefs, despite condemnation from Church authorities for his more speculative theories. Another example is that of Liberal theology, not providing any creation models, but instead focusing on the symbolism in beliefs of the time of authoring Genesis, the cultural environment, and comparison to non-Jewish "cosmologies" of that age. In fact, both Jews and Christians had been considering the idea of the creation history as an allegory (instead of a historical description) long before the development of Darwin's theory of evolution. Two notable examples are the first century Jewish neoplatonic philosopher Philo of Alexandria and Saint Augustine of the late fourth century who was also a former neoplatonist. Philo wrote that it would be a mistake to think that creation happened in six days, or in any set amount of time. Augustine argued that everything in the universe was created by God at the same moment in time (and not in six days as a literal reading of Genesis would seem to require); It appears that both Philo and Augustine felt uncomfortable with the idea of a seven day creation because it detracted from the notion of God's omnipotence.
However, in the United States, an inversion has happened. Few Jews today (17%) are likely to accept the Biblical literal interpretation of the creation and favor an alternative explanation. However evangelical Christians have continued to believe the literal claims of Genesis. Members of Protestant (70%), Mormon (76%) and Jehovah's Witnesses (90%) denominations are those most likely to reject the evolutionary interpretation of the origins of life.
The historic Christian literal interpretation of creation requires the harmonization of the two creation stories, Genesis 1:1-2:3 and Genesis 2:4-25, for there to be a consistent interpretation. They sometimes seek to ensure that their belief is taught in science classes, mainly in American schools (see Young Earth Creationism, for example). Opponents reject the claim that the literalistic Biblical view meets the criteria required to be considered scientific.
Many religious sects teach that God created the Cosmos. From the days of the early Christian Church Fathers there were allegorical interpretations of Genesis as well as literal aspects.
+ Comparison of major creationist views | |||||
! | !Acceptance | !Humanity | !Biological species | !Earth | !Age of Universe |
! Young Earth creationism | Directly created by God. | Directly created by God. Macroevolution does not occur. | Less than 10,000 years old. Reshaped by global flood. | Less than 10,000 years old (some hold this view only for our solar system). | |
! Gap creationism | Directly created by God. | Directly created by God. Macroevolution does not occur. | Scientifically accepted age. Reshaped by global flood. | Scientifically accepted age. | |
! Progressive creationism | Directly created by God (based on primate anatomy). | Direct creation + evolution. No single common ancestor. | Scientifically accepted age. No global flood. | Scientifically accepted age. | |
! Intelligent design | Divine intervention at some point in the past, as evidenced by what intelligent-design creationists call "irreducible complexity" | Some adherents accept common descent, others not. Some claim the existence of Earth is the result of divine intervention | Scientifically accepted age | ||
! Theistic evolution | Evolution from primates. | Evolution from single common ancestor. | Scientifically accepted age. No global flood. | Scientifically accepted age. |
The Christian organizations Institute for Creation Research (ICR) and the Creation Research Society (CRS) both promote Young Earth Creationism in the USA. Another organization with similar views, Answers in Genesis (AIG) Ministries based in both the US and United Kingdom, has opened a Creation Museum to promote Young Earth Creationism. Creation Ministries International promotes Young Earth views in Australia, Canada, South Africa, New Zealand, the United States, and the United Kingdom. Among Catholics, the Kolbe Center for the Study of Creation promotes similar ideas.
Old-Earth creationism itself comes in at least three types:
: "In the beginning God created the heavens and the earth." (Original act of creation.) : "And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters."
Thus, the six days of creation (verse 3 onwards) start sometime after the Earth was "without form and void." This allows an indefinite "gap" of time to be inserted after the original creation of the universe, but prior to creation according to the Genesis creation narrative(when present biological species and humanity were created). Gap theorists can therefore agree with the scientific consensus regarding the age of the Earth and universe, while maintaining a literal interpretation of the biblical text.
Some gap theorists expand the basic theory by proposing a "primordial creation" of biological life within the "gap" of time. This is thought to be "the world that then was" mentioned in 2 Peter 3:3-7. Discoveries of fossils and archaeological ruins older than 10,000 years are generally ascribed to this "world that then was", which may also be associated with Lucifer's rebellion. These views became popular with publications of Hebrew Lexicons such as the Strong's Concordance, and Bible commentaries such as the Scofield Reference Bible and the Companion Bible.
Strictly speaking, Day-Age creationism is not so much a creationist theory as a hermeneutic option which may be combined with theories such as progressive creationism.
Progressive creationism can be held in conjunction with hermeneutic approaches to Genesis chapter 1 such as the day-age theory or framework/metaphoric/poetic views.
One of its principal claims is that ostensibly objective orthodox science is actually a dogmatically atheistic religion. Neo-Creationists argue that the scientific method excludes certain explanations of phenomena, particularly where they point towards supernatural elements. They argue that this effectively excludes any possible religious insight from contributing to a scientific understanding of the universe. Neo-Creationists also argue that science, as an "atheistic enterprise," is at the root of many of contemporary society's ills including social unrest and family breakdown.
The Intelligent Design movement arguably represents the most recognized form of Neo-Creationism in the United States. Unlike their philosophical forebears, Neo-Creationists largely do not believe in many of the traditional cornerstones of creationism such as a young Earth, or in a dogmatically literal interpretation of the Bible. Common to all forms of Neo-Creationism is a rejection of naturalism, usually made together with a tacit admission of supernaturalism, and an open and often hostile opposition to what they term "Darwinism", which generally is meant to refer to evolution.
Intelligent design (ID) is the claim that "certain features of the universe and of living things are best explained by an intelligent cause, not an undirected process such as natural selection". All of its leading proponents are associated with the Discovery Institute, a think tank whose Wedge strategy aims to replace the scientific method with "a science consonant with Christian and theistic convictions" which accepts supernatural explanations. It is widely accepted in the scientific and academic communities that intelligent design is a form of creationism, and some have even begun referring to it as "intelligent design creationism".
ID originated as a re-branding of creation science in an attempt to get round a series of court decisions ruling out the teaching of creationism in U.S. public schools, and the Discovery Institute has run a series of campaigns to change school curricula. In Australia, where curricula are under the control of State governments rather than local school boards, there was a public outcry when the notion of ID being taught in science classes was raised by the Federal Education Minister Brendan Nelson; the minister quickly conceded that the correct forum for ID, if it were to be taught, is in religious or philosophy classes.
In the United States, teaching of Intelligent Design in public schools has been decisively ruled by a Federal District court to be in violation of the Establishment Clause of the First Amendment to the United States Constitution. In Kitzmiller v. Dover Area School District, the court found that intelligent design is not science and "cannot uncouple itself from its creationist, and thus religious, antecedents.", and hence cannot be taught as an alternative to Evolution in public school science classrooms under the jurisdiction of that court. This sets a persuasive precedent, based on previous Supreme Court decisions in Edwards v. Aguillard and Epperson v. Arkansas, and by the application of the Lemon test, that creates a legal hurdle to teaching Intelligent Design in public school districts in other Federal court jurisdictions.
Islamic creationism is the belief that the universe (including humanity) was directly created by God as explained in the Qur'an. It usually views Genesis as a corrupted version of God's message. The creation myths in the Qur'an are vaguer and allow for a wider range of interpretations similar to those in other Abrahamic religions. Most Muslims accept the scientific positions on the age of the earth and the age of the universe.
Islam also has its own school of Evolutionary creation/Theistic evolutionism, which holds that mainstream scientific analysis of the origin of the universe is supported by the Qur'an. Some Muslims believe in evolutionary creation, especially among Liberal movements within Islam.
Khalid Anees, president of the Islamic Society of Britain, at a conference called 'Creationism: Science and Faith in Schools', made points including the following: There is no contradiction between what is revealed in the Koran and natural selection and survival of the fittest. However, some Muslims, such as Adnan Oktar, do not agree that one species can develop from another.
But there is also a growing movement of Islamic creationism. Similar to Christian creationism, there is concern regarding the perceived conflicts between the Qur'an and the main points of evolutionary theory. The main location for this has been in Turkey, where fewer than 25% of people believe in evolution.
There are several verses in the Qur'an which some modern writers have interpreted as being compatible with the expansion of the universe, Big Bang and Big Crunch theories:
"Do not the Unbelievers see that the skies (space) and the earth were joined together, then We (Allah) clove them asunder and We (Allah) created every living thing out of the water. Will they not then believe?"
"Then turned He to the sky (space) when it was smoke, and said unto it and unto the earth: Come both of you, willingly or loth. They said: We come, obedient."
"And it is We (Allah) Who have constructed the sky (space) with might, and it is We (Allah) Who are steadily expanding it."
"On the day when We (Allah) will roll up the sky (space) like the rolling up of the scroll for writings, as We (Allah) originated the first creation, (so) We (Allah) shall reproduce it; a promise (binding on Us); surely We will bring it about."
The Ahmadiyya Movement is perhaps the only denomination in Islam that actively promotes evolutionary theory. Ahmadis interpret scripture from the Quran to support the concept of macroevolution and give precedence to scientific theories. Furthermore, unlike more orthodox Muslims, Ahmadis believe that mankind has gradually evolved from different species. Ahmadis regard Adam as being the first Prophet of God as opposed to him being the first man on Earth. Rather than wholly adopting the theory of natural selection, Ahmadis promote the idea of a "guided evolution", viewing each stage of the evolutionary process as having been selectively woven by God. Mirza Tahir Ahmad, Fourth Caliph of the Ahmadiyya Muslim Community has stated in his magnum opus Revelation, Rationality, Knowledge & Truth that evolution did occur but only through God being the One who brings it about. It does not occur itself, according to the Ahmadiyya Muslim Community.
Judaism has a continuum of views about creation, the origin of life and the role of evolution in the formation of species. The major Jewish denominations, including many Orthodox Jewish groups, accept evolutionary creation or theistic evolution. Many Conservative Rabbis follow theistic evolution, although Conservative Judaism does not have an official view on the subject. Conservative Judaism however, does generally embrace science and therefore finds it a "challenge to traditional Jewish theology." Reform Judaism does not take the Torah as a literal text, but rather as a symbolic or open-ended work. For Orthodox Jews who seek to reconcile discrepancies between science and the Bible, the notion that science and the Bible should even be reconciled through traditional scientific means is questioned. To these groups, science is as true as the Torah and if there seems to be a problem, our own epistemological limits are to blame for any apparent irreconcilable point. They point to various discrepancies between what is expected and what actually is to demonstrate that things are not always as they appear. They point out the fact that the even root word for "world" in the Hebrew language — עולם (Olam) — means hidden — נעלם (Neh-Eh-Lahm). Just as they believe God created man and trees and the light on its way from the stars in their adult state, so too can they believe that the world was created in its "adult" state, with the understanding that there are, and can be, no physical ways to verify it. This belief has been advanced by Rabbi Dr. Dovid Gottlieb, former philosophy professor at Johns Hopkins University. Also, relatively old Kabbalistic sources from well before the scientifically apparent age of the universe was first determined are in close concord with modern scientific estimates of the age of the universe, according to Rabbi Aryeh Kaplan, and based on Sefer Temunah, an early kabbalistic work attributed to the 1st century Tanna Nehunya ben ha-Kanah. Many kabbalists accepted the teachings of the Sefer Temunah, including the Ramban, his close student Yitzhak of Akko, and the RADBAZ. Other interesting parallels are derived, among other sources, from Nachmanides, who expounds that there was a Neanderthal-like species with which Adam mated (he did this long before Neanderthals had even been discovered scientifically).
Most vocal literalist creationists are from the United States, and strict creationist views are much less common in other developed countries. According to a study published in Science, a survey of the United States, Turkey, Japan and Europe showed that public acceptance of evolution is most prevalent in Iceland, Denmark and Sweden at 80% of the population.
In the United Kingdom, the Archbishop of Canterbury Rowan Williams, head of the worldwide Anglican Communion, views the idea of teaching creationism in schools as a mistake. A 2006 poll on the "origin and development of life" asked participants to choose between three different perspectives on the origin of life: 22% chose creationism, 17% opted for intelligent design, 48% selected evolutionary theory, and the rest did not know. A subsequent November 2010 Yougov poll on the Origin of Humans found that now 9% opted for creationism, 12% intelligent design, 65% evolutionary theory and 13% didn't know.
Exceptionally, in the United Kingdom the Emmanuel Schools Foundation (previously the Vardy Foundation), which runs three government-funded 13 to 19 schools in the north of England (out of several thousand in the country) teaches that creationism and evolution are equally valid "faith positions". One exam board (OCR) also specifically mentions and deals with creationism in its biology syllabus. However, this deals with it as a historical belief and addresses hostility towards evolution rather than promoting it as an alternative to naturalistic evolution. Mainstream scientific accounts are expressed as fact. In Italy, prime minister Silvio Berlusconi wanted to retire evolution from schools in the middle level; after one week of massive protests, he reversed his opinion.
There continues to be scattered and possibly mounting efforts on the part of religious fundamentalists throughout Europe to introduce creationism into public education. In response, the Parliamentary Assembly of the Council of Europe has released a draft report entitled The dangers of creationism in education on June 8, 2007, reinforced by a further proposal of banning it in schools dated October 4, 2007.
Serbia suspended the teaching of evolution for one week in September 2004, under education minister Ljiljana Čolić, only allowing schools to reintroduce evolution into the curriculum if they also taught creationism. "After a deluge of protest from scientists, teachers and opposition parties" says the BBC report, Čolić's deputy made the statement, "I have come here to confirm Charles Darwin is still alive" and announced that the decision was reversed. Čolić resigned after the government said that she had caused "problems that had started to reflect on the work of the entire government."
Poland saw a major controversy over creationism in 2006 when the deputy education minister, Mirosław Orzechowski, denounced evolution as "one of many lies" taught in Polish schools. His superior, Minister of Education Roman Giertych, has stated that the theory of evolution would continue to be taught in Polish schools, "as long as most scientists in our country say that it is the right theory." Giertych's father, Member of the European Parliament Maciej Giertych, has opposed the teaching of evolution and has claimed that dinosaurs and humans co-existed.
Belief in creationism is inversely correlated to education; of those with postgraduate degrees, 74% accept evolution. In 1987, Newsweek reported: "By one count there are some 700 scientists with respectable academic credentials (out of a total of 480,000 U.S. earth and life scientists) who give credence to creation-science, the general theory that complex life forms did not evolve but appeared 'abruptly.'"
A 2000 poll for People for the American Way found 70% of the United States public felt that evolution was compatible with a belief in God.
According to a study published in Science, between 1985 and 2005 the number of adult North Americans who accept evolution declined from 45% to 40%, the number of adults who reject evolution declined from 48% to 39% and the number of people who were unsure increased from 7% to 21%. Besides the United States the study also compared data from 32 European countries, Turkey, and Japan. The only country where acceptance of evolution was lower than in the United States was Turkey (25%).
People for the American Way polled 1500 North Americans about the teaching of evolution and creationism in November and December 1999. They found that most North Americans were not familiar with Creationism, and most North Americans had heard of evolution, but many did not fully understand the basics of the theory. The main findings were: {{bar box |title= Americans believe that: |bars= }}
In such political contexts, creationists argue that their particular religiously based origin belief is superior to those of other belief systems, in particular those made through secular or scientific rationale. Political creationists are opposed by many individuals and organizations who have made detailed critiques and given testimony in various court cases that the alternatives to scientific reasoning offered by creationists are opposed by the consensus of the scientific community.
In his 2002 article "Intelligent Design as a Theological Problem", George Murphy argues against the view that life on Earth, in all its forms, is direct evidence of God's act of creation (Murphy quotes Phillip Johnson's claim that he is speaking "of a God who acted openly and left his fingerprints on all the evidence."). Murphy argues that this view of God is incompatible with the Christian understanding of God as "the one revealed in the cross and resurrection of Jesus." The basis of this theology is Isaiah 45:15, "Truly, thou art a God who hidest thyself, O God of Israel, the Savior."
Murphy observes that the execution of a Jewish carpenter by Roman authorities is in and of itself an ordinary event and did not require Divine action. On the contrary, for the crucifixion to occur, God had to limit or "empty" Himself. It was for this reason that Paul wrote, in Philippians 2:5-8, :Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a cross.
Murphy concludes that,
Just as the son of God limited himself by taking human form and dying on the cross, God limits divine action in the world to be in accord with rational laws God has chosen. This enables us to understand the world on its own terms, but it also means that natural processes hide God from scientific observation.For Murphy, a theology of the cross requires that Christians accept a methodological naturalism, meaning that one cannot invoke God to explain natural phenomena, while recognizing that such acceptance does not require one to accept a metaphysical naturalism, which proposes that nature is all that there is.
Other Christians have expressed qualms about teaching creationism. In March 2006, Archbishop of Canterbury Rowan Williams, the leader of the world's Anglicans, stated his discomfort about teaching creationism, saying that creationism was "a kind of category mistake, as if the Bible were a theory like other theories". He also said: "My worry is creationism can end up reducing the doctrine of creation rather than enhancing it." The views of the Episcopal Church - a major American-based branch of the Anglican Communion - on teaching creationism resemble those of Williams.
In April 2010 the American Academy of Religion issued Guidelines for Teaching About Religion in K‐12 Public Schools in the United States which included guidance that creation science or intelligent design should not be taught in science classes, as "Creation science and intelligent design represent worldviews that fall outside of the realm of science that is defined as (and limited to) a method of inquiry based on gathering observable and measurable evidence subject to specific principles of reasoning." However, they, as well as other "worldviews that focus on speculation regarding the origins of life represent another important and relevant form of human inquiry that is appropriately studied in literature or social sciences courses. Such study, however, must include a diversity of worldviews representing a variety of religious and philosophical perspectives and must avoid privileging one view as more legitimate than others."
Science is a system of knowledge based on observation, empirical evidence and testable explanations and predictions of natural phenomena. By contrast, creationism is based on literal interpretations of the narratives of particular religious texts. Some creationist beliefs involve purported forces that lie outside of nature, such as supernatural intervention, and often do not allow predictions at all. Therefore, these can neither be confirmed nor disproved by scientists. However, many creationist beliefs can be framed as testable predictions about phenomena such as the age of the Earth, its geological history and the origins, distributions and relationships of living organisms found on it. Early science incorporated elements of these beliefs, but as science developed these beliefs were gradually falsified and were replaced with understandings based on accumulated and reproducible evidence that often allows the accurate prediction of future results. Some scientists, such as Stephen Jay Gould, consider science and religion to be two compatible and complementary fields, with authorities in distinct areas of human experience, so-called non-overlapping magisteria. This view is also held by many theologians, who believe that ultimate origins and meaning are addressed by religion, but favour verifiable scientific explanations of natural phenomena over those of creationist beliefs. Other scientists, such as Richard Dawkins, reject the non-overlapping magisteria and argue that, in disproving literal interpretations of creationists, the scientific method also undermines religious texts as a source of truth. Irrespective of this diversity in viewpoints, since creationist beliefs are not supported by empirical evidence, the scientific consensus is that any attempt to teach creationism as science should be rejected.
Young Earth Creationism
Old Earth Creationism
Evolutionary creationism
Evolution
Category:Creationism Category:Origin of life Category:Theism Category:Theology Category:Christian terms Category:Creation myths Category:Denialism
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