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神导演化论

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这是本页的一个历史版本，由Pete.tian（留言 | 贡献）在2006年8月15日 (二) 17:58 （→‎定义）编辑。这可能和当前版本存在着巨大的差异。

神导进化论，或称“进化创造论”，不是一个科学意义上的理论学说，而是关于进化论学说的宗教解读观点。更确切地说，是关于经典宗教教义如何与生物进化的理解部分或完全相融的总体观点。这些观点被许多基督教会所接纳，包括罗马天主教和大多数更正教主流宗派，部分犹太教宗派，以及其他不拘泥字句理解圣经的基督教组织。福音派基督徒，包括传道家葛培理，对神导进化论也持开放态度。[1]

用这种方式研讨进化，《圣经》经文中的《创世纪》故事便可以寓于自然的方法解读。许多人强调《创世纪》不是严谨的科学论文，而相信上帝主导了人类产生的进化过程。

在达尔文的进化论出现前很久，犹太教徒和基督徒就已经把《创世纪》看作是寓言，而不是历史书。公元一世纪，犹太学者en:Philo of Alexandria写道：世界是六天或者任意一段时间内创造出来的想法是错误的。[2] 圣奥古斯丁在公元四世纪采用的神学观点是，宇宙万物是神在同一时刻创造出来的，《创世纪》中的一天甚至不可以从字面上理解为24小时。[3]

“进化创造论”一词用来特指一种信仰：上帝超越正常的时间和空间，自然界不能独立于其旨意。这种思想与《创世纪》的描述和客观科学均不冲突，因为创造世界的事件发生于我们所知道的时间之外。

定义

神导进化论认为，宗教界对进化生物学的接纳与对天文学或气象学的接纳并无本质不同。后二者也是采用自然主义基础的方法论来研究和解释自然界，而不探究超自然的存在与否。这种观点将古老的宗教文献重新解读，从而使宗教与现代科学在进化论方面的发现调和起来。

This synthesis of the teleology underlying faith and religious teachings with science can still be described as creationism in holding that divine intervention brought about the origin of life or that divine Laws govern formation of species, but in the creation-evolution controversy its proponents generally take the "evolutionist" side. For this reason, some on both sides prefer to use the term "theistic evolution" over "evolutionary creationism" to describe this belief.

观点

Evolutionary creationism describes an approach to the biological world that accepts the scientific concepts of microevolution and macroevolution while retaining the theistic belief that the world is ultimately the result of divine creation, of which evolution is held to be the mechanism.

As cited below, several religious organizations accept evolutionary theory, though their related theological interpretations vary. Additionally, individuals or movements within such organizations may not accept evolution, and stances on evolution may have adapted (or evolved) throughout history.

See also sections of Abrahamic creationism on "The Christian Critique of Creationism" and "The western world outside the United States".

自然神论

Deism is belief in a God or first cause based on reason, rather than on faith or revelation. Most Deists believe that God does not interfere with the world or create miracles. Some deists believe that a Divine Creator initiated a universe in which evolution occurred, by designing the system and the natural laws, although many deists believe that God also created life itself, before allowing it to be subject to evolution. They find it to be undignified and unwieldy for a deity to make constant adjustments rather than letting evolution elegantly adapt organisms to changing environments.

One good example of this is the recent (December 2004) conversion to deism of the former atheist philosopher Professor Antony Flew, who now argues that recent research into the origins of life supports the theory that some form of intelligence was involved. Whilst accepting subsequent Darwinian evolution, Flew argues that this cannot explain the complexities of the origins of life. He has also stated that the investigation of DNA "has shown, by the almost unbelievable complexity of the arrangements which are needed to produce [life], that intelligence must have been involved."

Some Deists contend that God ceased to exist after setting in motion the laws of the universe.

基督教思想

Many denominations of Christianity support or accept theistic evolution. Particular instances are noted below:

圣公会

Although Anglicans (including the Episcopal Church in the United States of America, the Church of England and others) believe that the Bible "contains all things necessary to salvation," nonetheless "science and Christian theology can complement one another in the quest for truth and understanding." Specifically on the subject of creation/evolution, Anglicans view "Big Bang cosmology" as being "in tune with both the concepts of creation out of nothing and continuous creation." Their position is clearly set out in the Catechism of Creation Part II: Creation and Science. In an interview, the Archbishop of Canterbury Dr Rowan Williams expressed his thought that "creationism is, in a sense, a kind of category mistake, as if the Bible were a theory like other theories. Whatever the biblical account of creation is, it's not a theory alongside theories.... My worry is creationism can end up reducing the doctrine of creation rather than enhancing it." His view is that creationism should not be taught in schools.

罗马天主教
Main Article: Evolution and the Roman Catholic Church

The position of the Roman Catholic Church on the theory of evolution has changed over the last two centuries from a large period of no official mention, to a statement of neutrality in the 1950s, to a more explicit acceptance in recent years. Today, the official Church's position remains a focus of controversy and is fairly non-specific, stating only that faith and scientific findings regarding the evolution of man's material body are not in conflict, and that the existence of God is required to explain the spiritual component of man's origins.

进化论与基督教对创世纪的诠释

See also: Allegorical interpretations of Genesis

A literal reading of Genesis is incompatible with evolution; however, according to Roman Catholicism and most Protestant Churches, Biblical Literalism is neither mandatory, nor universally accurate. Some conservative Christians think that seeing Genesis as a myth or as an allegory is some kind of "cop-out," and that it was always interpreted literally until biological evolution came and disproved it. However, many religious historians consider that Biblical literalism came about with the rise of Protestantism; before the Reformation, the Bible was not usually interpreted in a completely literal way. Fr. Stanley Jaki, a Benedictine priest and theologian who is also a distinguished physicist, states in his Bible and Science (Christendom Press, 1996):

"Insofar as the study of the original languages of the Bible was severed from authoritative ecclesiastical preaching as its matrix, it fueled literalism... Biblical literalism taken for a source of scientific information is making the rounds even nowadays among creationists who would merit Julian Huxley's description of 'bibliolaters.' They merely bring discredit to the Bible as they pile grist upon grist on the mills of latter-day Huxleys, such as Hoyle, Sagan, Gould, and others. The fallacies of creationism go deeper than fallacious reasonings about scientific data. Where creationism is fundamentally at fault is its resting its case on a theological faultline: the biblicism constructed by the [Protestant] Reformers." (Jaki, pages 110-111)

Other Christian thinkers have pointed out that the concept of myth is not synonymous with being "false", and that some myths may be seen as "a truth in unfamiliar clothing" (For example, C.S. Lewis expounded this view, to which he had been introduced by his friends J.R.R. Tolkien and Owen Barfield.)

However, the Russian Orthodox hieromonk Fr. Seraphim Rose has argued that the leading Orthodox saints such as Basil the Great, Gregory the Theologian, John Chrysostom and Ephraim the Syrian believed that Genesis should be treated as a historical account. (Genesis, Creation and Early Man, Saint Herman of Alaska Brotherhood, Platina, CA, 2000) [4], [5]. For example, St. Basil the Great rejected an allegorical interpretation in his Hexaëmeron, and affirmed 24-hour creation days. Others from the so-called "Alexandrian school" were not strictly 24-hour day literalists (e.g. Origen of Alexandria). [6]

奥古斯丁

The "metaphorical/literal" distinction arose with the rise of the Scientific Revolution, although its source could be found in earlier writings, such as those of Herodotus (5th century BC). At some times it was even considered heretical to interpret the Bible literally (cf. Origen, St. Jerome). St. Augustine (4th/5th century), one of the greatest theologians of the Catholic Church, was in fact the first person to propose a theory similar to evolution (cf. De Genesi ad litteram or The Literal Meaning of Genesis). He suggested that the Biblical text should not be interpreted literally if it contradicts what we know from science and our God-given reason.

In The Literal Meaning of Genesis Augustine took the view that everything in the universe was created simultaneously by God, and not in seven days like a plain account of Genesis would require. He argues that the six-day structure of creation presented in the book of Genesis represents a logical framework, rather than the passage of time in a physical way. Augustine also doesn’t envisage original sin as originating structural changes in the universe, and even suggests that the bodies of Adam and Eve were already created mortal before the Fall. Apart from his specific views, Augustine recognizes that the interpretation of the creation story is difficult, and remarks that we should be willing to change our mind about it as new information comes up. [7]

In his book, The City of God, Augustine also defended what would today be called Young Earth creationism. This wasn’t in contradiction with the above explanation about biblical interpretation, since, at Augustine’s time, there was no compelling evidence against the idea of a young Earth. Augustine rejected both the immortality of the human race proposed by pagans, and contemporary ideas of ages (such as those of certain Greeks and Egyptians) that differed from the Church's sacred writings. (Augustine, Of the Falseness of the History Which Allots Many Thousand Years to the World’s Past, The City of God, Book 12: Chapt. 10 [AD 419]

St. Augustine also comments on the word "day" in the creation week, admitting the interpretation of what "kind" of days constituted the creation week is difficult. (City of God, Book 11: Chapt. 6).

现代基督教观点

Catholic theologian Ludwig Ott in his authoritative Fundamentals of Catholic Dogma, under the section "The Divine Work of Creation," (pages 92-122) covers the "biblical hexahemeron" (the "six days" of creation), the creation of man, Adam/Eve, original sin, the Fall, and the statements of the early Fathers, Saints, Church Councils, and Popes relevant to the matter. Ott makes the following comments on the "science" of Genesis and the Fathers:

"...as the hagiographers in profane things make use of a popular, that is, a non-scientific form of exposition suitable to the mental perception of their times, a more liberal interpretation, is possible here. The Church gives no positive decisions in regard to purely scientific questions, but limits itself to rejecting errors which endanger faith. Further, in these scientific matters there is no virtue in a consensus of the Fathers since they are not here acting as witnesses of the Faith, but merely as private scientists... Since the findings of reason and the supernatural knowledge of Faith go back to the same source, namely to God, there can never be a real contradiction between the certain discoveries of the profane sciences and the Word of God properly understood." (Ott, page 92)
"As the Sacred Writer had not the intention of representing with scientific accuracy the intrinsic constitution of things, and the sequence of the works of creation but of communicating knowledge in a popular way suitable to the idiom and to the pre-scientific development of his time, the account is not to be regarded or measured as if it were couched in language which is strictly scientific... The Biblical account of the duration and order of Creation is merely a literary clothing of the religious truth that the whole world was called into existence by the creative word of God. The Sacred Writer utilized for this purpose the pre-scientific picture of the world existing at the time. The numeral six of the days of Creation is to be understood as an anthropomorphism. God's work of creation represented in schematic form (opus distinctionis -- opus ornatus) by the picture of a human working week, the termination of the work by the picture of the Sabbath rest. The purpose of this literary device is to manifest Divine approval of the working week and the Sabbath rest." (Ott, page 93, cf. Exod 20:8)

Pope John Paul II wrote to the Pontifical Academy of Sciences on the subject of cosmology and how to interpret Genesis:

"Cosmogony and cosmology have always aroused great interest among peoples and religions. The Bible itself speaks to us of the origin of the universe and its make-up, not in order to provide us with a scientific treatise, but in order to state the correct relationships of man with God and with the universe. Sacred Scripture wishes simply to declare that the world was created by God, and in order to teach this truth it expresses itself in the terms of the cosmology in use at the time of the writer. The Sacred Book likewise wishes to tell men that the world was not created as the seat of the gods, as was taught by other cosmogonies and cosmologies, but was rather created for the service of man and the glory of God. Any other teaching about the origin and make-up of the universe is alien to the intentions of the Bible, which does not wish to teach how heaven was made but how one goes to heaven." (Pope John Paul II, 3 October 1981 to the Pontifical Academy of Science, "Cosmology and Fundamental Physics")

The "Clergy Letter" Project, drafted in 2004, and signed by thousands of Christian clergy supporting evolution and faith, states:

"We the undersigned, Christian clergy from many different traditions, believe that the timeless truths of the Bible and the discoveries of modern science may comfortably coexist. We believe that the theory of evolution is a foundational scientific truth, one that has stood up to rigorous scrutiny and upon which much of human knowledge and achievement rests. To reject this truth or to treat it as 'one theory among others' is to deliberately embrace scientific ignorance and transmit such ignorance to our children. We believe that among God’s good gifts are human minds capable of critical thought and that the failure to fully employ this gift is a rejection of the will of our Creator." (An Open Letter Concerning Religion and Science)

伊斯兰

Some Muslims believe in evolutionary creationism, especially among the Liberal movements within Islam. More literalist Muslims, including followers of Wahhabism, reject origin of species from a common ancestor by evolution as incompatible with the Qur'an. However, even amongst Muslims who accept evolution, many believe that humanity was a special creation by God. For example, Shaikh Nuh Ha Mim Keller, an American Muslim and specialist in Islamic law has argued in Islam and Evolution that a belief in macroevolution is not incompatible with Islam, as long as it is accepted that "Allah is the Creator of everything" (Qur'an 13:16) and that Allah specifically created humanity (in the person of Adam; Qur'an 38:71-76). Shaikh Keller clearly states in his conclusion however:

"As for claim that man has evolved from a non-human species, this is unbelief (kufr) no matter if we ascribe the process to Allah or to "nature," because it negates the truth of Adam's special creation that Allah has revealed in the Qur'an. Man is of special origin, attested to not only by revelation, but also by the divine secret within him, the capacity for ma'rifa or knowledge of the Divine that he alone of all things possesses. By his God-given nature, man stands before a door opening onto infinitude that no other creature in the universe can aspire to. Man is something else."

One of the main criticisms of evolution by Muslims is their assertion that it was created by and supports atheism, and so it is argued that it should be rejected (see for example, Why Darwinism is Incompatible With the Qur'an).

See also Islamic creationism.

犹太教

In general, Judaism's the major Jewish denominations accept theistic evolution, with the exception of some Orthodox groups. The general approach of advocates of theistic evolution within Judaism is that the creation account in the Torah is not to be taken as a literal text, but rather as a symbolic work.

See also Jewish creationism.

其他宗教

Another perspective is that a Divine Creator engineers quantum events, in a manner which is apparently random, thus exercising authoritative power over nature. Alternatively, a Divine Creator may intervene through miracles, in the creation of souls, in an afterlife, or ways beyond known physics.

身为进化论生物学家的神学家

Although evolutionary biologists have often been agnostics (most notably Thomas Huxley and Charles Darwin) or atheists (most notably Richard Dawkins), from the outset many have had a belief in some form of theism. These have included Alfred Russel Wallace (1823–1913), who in a joint paper with Charles Darwin in 1858, proposed the theory of evolution by natural selection. Wallace was effectively a deist who believed that "the unseen universe of Spirit" had interceded to create life as well as consciousness in animals and (separately) in humans.

An early example of this kind of approach came from computing pioneer Charles Babbage who published his unofficial Ninth Bridgewater Treatise in 1837, putting forward the thesis that God had the omnipotence and foresight to create as a divine legislator, making laws (or programs) which then produced species at the appropriate times, rather than continually interfering with ad hoc miracles each time a new species was required.

Pierre Teilhard de Chardin (1881–1955) was a noted geologist and paleontologist as well as a Jesuit Priest who wrote extensively on the subject of incorporating evolution into a new understanding of Christianity. Initially suppressed by the Catholic Church, his theological work has had considerable influence and is widely taught in Catholic and most mainline Protestant seminaries.

Both Ronald Fisher (1890–1962) and Theodosius Dobzhansky (1900–1975), were Christians and architects of the modern evolutionary synthesis. Dobzhansky, a Russian Orthodox, wrote a famous 1973 essay entitled Nothing in Biology Makes Sense Except in the Light of Evolution espousing evolutionary creationism:

"I am a creationist and an evolutionist. Evolution is God's, or Nature's, method of creation. Creation is not an event that happened in 4004 BC; it is a process that began some 10 billion years ago and is still under way... Does the evolutionary doctrine clash with religious faith? It does not. It is a blunder to mistake the Holy Scriptures for elementary textbooks of astronomy, geology, biology, and anthropology. Only if symbols are construed to mean what they are not intended to mean can there arise imaginary, insoluble conflicts... the blunder leads to blasphemy: the Creator is accused of systematic deceitfulness."

现代进化创造论的主要人物

Contemporary biologists and geologists who are Christians and evolutionary creationists include

Philosophers, theologians, and physical scientists who have supported the evolutionary creationist model include

批评

The major atheistic criticism of evolutionary creationism focuses on the belief in a supernatural creator, which violates the methodological naturalism and the falsifiability requirements of scientific philosophy. This criticism would be accurate in the case of a theistic evolution proponent trying to portray his view as a scientific theory, but hardly applies to someone correctly explaining it as a view that adds scientific knowledge with more personal beliefs. Furthermore, an atheist portraying his personal rejection of the idea of a Creator as if it were part of the scientific explanation of evolution would also be in error. An important distinction to make is that materialism and naturalism are in science specifically for methodological reasons, not for ontological ones. Among other things, it means that science does not deal with the question of the existence of a Creator, and argues neither for nor against it. By the same token, a scientist is entitled to apply Occam's razor and hold that if sufficient explanation of the phenomena of evolution is provided by the principle of natural selection, there is no cause to allow the intervention or direction of a supernatural entity. As an illustration of this basic position, Robert Todd Carroll stated that "the universe would appear the same to us whether it was designed by God or not" (The Skeptic's Dictionary).

Another criticism of some forms of evolutionary creationism (especially those of deists) is that they are simply a belief in a God of the gaps, where anything that cannot currently be explained by science is attributed to God. For example, the physicist Dr. Paul Davies has stated: "I flatly reject the argument that the origin of life was some sort of miracle. To be sure, we don't yet know how it happened, but that doesn't mean a cosmic magician is needed to prod atoms around." Theists reject evolution primarily on the basis of their scriptures. Most monotheistic scriptures contain a creation story describing an event in which animals and humans are instantly created by a supernatural being, typically each in a different way, which contradicts the process of natural selection if taken literally.

Criticism of theistic evolution is tempered by our limited understanding of a broader question: how did the Universe originate together with time and space, and why it appears to be so well suited for the origin and evolution of life (anthropic principle)? Such philosophical questions may never be addressed by science.

Young Earth creationists criticize theistic evolution on theological grounds (see External links).

“智能设计论”

Some adherents of theistic evolution hold that the deity both designed the universe and has a continuing part in its development, and feel that a term they favour has been hijacked by the proponents of the viewpoint called "Intelligent design" (which is in effect a form of "literal" creationism, denying the principal tenets of the theory of evolution). Statements to this effect have been made by Kenneth R. Miller and Charles Townes, amongst others.

参见条目

参考

外部链接

神导进化论的主要支持者

神导进化论的反对者

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