Editorial note: The following address was given on the opening night of the third and final International Faith and Science Conference held by leaders of the Seventh-day Adventist Church on August 10-29, 2004 in Denver, Colorado. While similar more local conferences were held in venues around the world, this August conference marked the climax of a three-year, three-meeting series convening so that Adventist scientists, educators, and theologians, along with Church leaders, could openly discuss the implications of contemporary scientific discovery and related worldviews upon the Christian faith and more specifically upon the faith of those, such as Seventh-day Adventists, who believe in a recent, literal seven-day, special creation. The well-paced remarks published below provide an effective orientation to the work and function of the three international conferences and especially of the final and most definitive Denver convocation.
It is a pleasure to welcome you to Denver. This conference marks the conclusion of a three-year series of consultations on issues in faith and science particularly those relating to our understanding of the origin of life on our planet. Some, perhaps most of us, have had the opportunity of participating in previous conferences in various parts of the world. Others are here for the first time. So perhaps it is well to spend a few moments this evening to consider why we are here, what we will be doing, and what is expected of this concluding conference.
Why are we here?
Seventh-day Adventists value both the knowledge which comes by divine revelation and that which comes from human observation, research, and discovery. We treasure these as gifts of a wise and loving Creator. We are students of Scripture, drawing our worldview, our moral and spiritual reference points from its teachings. We are also students and beneficiaries of science, embracing advances in knowledge and technology.
The practice of science in fields such as agriculture, communications, ecology, and space exploration have occasioned enormous changes in the way we live. When our children get sick, we pray over them and we take them to the doc tor. We plead for God's healing power in their lives and we give them medicines which science tells us will be helpful in dealing with their illness.
In many areas of life these two sources of knowledge appear to be in harmony. Advances in scientific knowledge often confirm and validate the views of faith. However, in regard to the origin of the universe, of earth, and of life, we encounter two very contradictory worldviews. Claims based on a study of Scripture are often viewed in stark contrast to claims arising from the scientific methodologies used in the study of nature. This tension has a direct impact on the life of the church, its message, and witness.
We celebrate the life of faith. We advocate a life of learning. Both in the claims of Scripture and in the orderly processes of nature we see indicators of the Creator's marvelous mind.
Since its earliest days the Seventh-day Adventist Church has encouraged the development of mind and under standing through disciplines such as worship, education, and observation. So it is not surprising that at times our conclusions differ and our interpretations vary. We come along the path of learning from different starting points, from different directions and at different paces. For some the answers to questions about origins are a certainty. To others the answers are more elusive and call for investigation and discovery through scientific research.
Reports in the public media concerning the rapid advances in scientific knowledge, particularly in the natural and social sciences, are generally framed within certain assumptions about origins. These realities bring into greater prominence, within the church, the question of how to reconcile the differing explanations of origins offered by faith and science.
No one can deny that within the church itself there is a variety of views about origins. Perhaps this should be expected. Is it fair to say that every Seventh-day Adventist belief invites study and reflection? Our belief statements are couched in such brevity. There is opportunity for investigation, questioning, and probing the dimensions of what each belief means and how it is to relate to life in our time. But such opportunity does not create room for emptying our beliefs of their content. In saying what we believe we must also be clear as to what we do not believe.
The Seventh-day Adventist understanding of origins affects and informs other dimensions of church life. The early chapters of Genesis have enormous importance for the life of the church. If we look to the Genesis record only to debate questions about 6 days and 6,000 years, we deprive ourselves of many priceless treasures. It is from our belief in and about Creation that we derive an understanding of who we are, how we relate to each other and to our world, what our mission and message is. Our view about the Creation story permeates and informs all our other views about life.
For these reasons church leadership sees wisdom and value in exploring the theological and scientific implications of various views of Genesis 1-11. The questions that will engage our attention are not new nor is this conference an attempt to resolve them once and for all. We are not here because the Seventh-day Adventist Church is uncertain about its beliefs.
Acknowledging questions and exploring their implication should not be seen as a threat to one's spiritual life. Our task is to engage in interdisciplinary dialog that identifies the contributions and limitations that both faith and science bring to our collective understanding of our life, our universe, and our destiny.
There are several reasons which suggest that it is appropriate to review what our belief in Genesis 1-11 involves and how it can best be expressed and communicated.
Philosophical reasons: There is the ever-present challenge of defining the relationship between theology and science or faith and reason. Are these two streams of knowledge in partner ship or in conflict? Should they be viewed as interactive or are they independent nonoverlapping spheres of knowledge? The dominant worldview in most modern societies interprets life, physical reality, and behavior in ways that are markedly different from the Christian worldview. How should a Christian relate to these things?
Theological reasons: How is the Bible to be interpreted? What does a fair reading of the text require of a believer? To what extent should knowledge from science inform or shape our under standing of Scripture and vice versa?
Scientific reasons: The same data, from nature, is available to all observers. What does the data say or mean? How shall we arrive at correct interpretations and conclusions? How do we differentiate between good and bad science? Is science a tool or a philosophy?
Nurture and education of church membership: How is a church member to deal with the variety of interpretations of the Genesis record, accompanied by various theories of origins among theologians, pastors, scientists, leaders, teachers in our educational system? What does the church have to say to students who find in their educational curriculum ideas that conflict with their faith? Maintaining silence concerning such issues sends mixed signals; it creates uncertainty and confusion and provides fertile ground for unwarranted and dogmatic views.
Developing a living faith: Clarification and reaffirmation of a Bible-based theology of origins will equip members with a framework for dealing with challenges on this topic. Our understanding of Scripture needs to engage with the issues of the day. The Faith and Science Conferences are not convened simply for the intellectual stimulation of attendees but as an opportunity to provide orientation and practical guidance for church members. We cannot pretend to keep our beliefs in a safe place, secure from all challenge. If we do so, they will soon become relics. Our beliefs need to be engaged in meeting the problems of the day so that they remain a living faith, otherwise they will be nothing more than dead dogma.
"There is a strong prima facie case for re-examining the claimed cognitive content of Christian theology in the light of the new knowledge derivable from the sciences. ... If such an exercise is not continually undertaken theology will operate in a cultural ghetto quite cut off from most of those in Western cultures who have good grounds for thinking that science describes what is going on in the processes of the world at all levels. The turbulent history of the relation of science and theology bears witness to the impossibility of theology seeking a peaceful haven, protected from the sciences of its times, if it is going to be believable." 1
It is for reasons such as these the church leadership took the initiative to convene a series of discussions about faith and science issues and their impact on the life of the church. Thus the three-year time frame during which several conferences have been held in various parts of the globe. Our purpose has been to bring together a group of scientists, theologians, and church leaders in a collective dialog. We expect that about 140 persons will attend this conference with roughly equal representation from the three groups mentioned.
It should come to us as no surprise that the very existence of these dialogs is a source of considerable uneasiness on the part of some maybe even some who are here in Denver. There is on the one hand a foreboding that discussing doctrinal issues may lead to a watering down of our faith, that some how the package of beliefs will be damaged, or perhaps that we shall soon find ourselves on a slippery slope with nothing to hang on to. On the other hand there is a nagging fear that we shall disparage learning, scholarship, and enquiry in order to preserve our beliefs from close scrutiny.
I have the confidence to believe that this group in Denver is sufficiently responsible to preserve us from either extreme.
So, why are we here? Not just for personal pleasure or continuing education. Representing various disciplines in church life we've been invited to:
- Become conversant with the issues and their effect on our collective life and witness.
- Collaborate in developing appropriate responses that will be of value to the church.
What we will do
In many ways this conference will be unlike those that have preceded it. In the earlier conferences our purpose was to become informed about the evidence and the arguments that support or challenge our belief in a recent special Creation. Thanks to a host of contributors there is a huge supply of scholarly papers dealing both with theology and science. Most of these can be obtained through the Geoscience Research Institute (www.grisda.org).
We begin our work session with a time of review and reflection on the information and ideas covered in earlier conferences. On Sunday we will spend our time listening to and discussing summaries of the theology and science questions that we've explored. This will be followed on Monday morning by looking at some of the implications that various ideas or theories about origins have with respect to other areas of life and belief.
When one deals with such matters in the life of a community it is inevitable that related issues arise. We cannot separate our beliefs from the ways that we put them into practice. Several such questions immediately come to mind:
- The ongoing place of scholarship in the church. How does the church maintain the confessional nature of its teachings while being open to further development in its understanding of truth?
- Educational models for dealing with controversial subjects and the ethical issues involved for teachers and church leaders. How shall we teach science courses in our schools, colleges, and universities in a way that enriches rather than erodes faith?
- What ethical considerations come into focus when private conviction differs from denominational teaching? How does my personal freedom of belief interface with my public role as a leader in the church? In other words, what are the ethics of dissent?
- Administrative posture and processes in dealing with variations in or re-expressions of doctrinal views.
What is expected of us
The last portion of the conference will focus on arriving at consensus regarding a report, recommendations, affirmations, or appeals that can be for warded to the General Conference president. The Organizing Committee has been tasked with the assignment of preparing a report which the General Conference president will include with his report to the Annual Council 2004. (The General Conference Executive Committee authorized this series of conferences and rightfully expects a report on what has been done.)
We are inviting you to be a part of that report to help create it. Accordingly there will be several periods during our time together when we shall break into smaller groups to discuss a number of questions, consider recommendations, or propose actions that the church might take in response to these matters.
We have not come to this conference with a prescripted outcome and report. Obviously we have some thoughts in mind but we seek a collective engagement in preparing a report. Our vision at present is that the report will contain a narrative section that describes what we have done over the three years. We suggest that the report may have a section on affirmations followed by a section of recommendations. Not a long list of general recommendations that will get filed away in some archive as an historical artifact. Instead we invite you to help create nothing less than an action plan for the entire church that addresses matters such as:
1. What can be done to help us, and indeed the whole church, deal with sensitive topics in our faith community? Have these conferences helped us toward that end? What can be done to help us avoid the irresponsible use of science to validate Scripture or to avoid the denigration of faith in order to accommodate some theories of science? How can we carry on a helpful dialog without resorting to caricature and innuendo towards those who hold other views? What are the things that hold us together even while we differ?
2. What can be done to provide nurture and education to our members so that they will have a robust faith grounded in Scripture while living in a world that increasingly views science as the preferred, if not only, source of knowledge?
3. Is there anything more that should be done to assist Seventh-day Adventist students in dealing with educational curriculum, especially in the natural sciences, that may challenge their faith commitment?
4. What can be done to support and encourage those who teach theology and the sciences in our schools? One of the Organizing Committee members remarked recently that we have long considered the religion teacher in our schools as one of the key individuals in our educational system. Has not the time come for us to recognize that the science teachers in our schools are at least equally critical to the success of our educational endeavors?
5. How can we support Seventh-day Adventist scholars, scientists, and theologians to engage in public discourse about the two dominant and competing worldviews in our day? Or is our dialog to take place only within our community of faith? Is there a place, on the issues of faith and science, for Seventh-day Adventist scholarship in the public forum? How can we give it more visibility?
Is this too big a challenge for us to undertake at this brief moment together? The Organizing Committee feels this is too overwhelming but it must be done and we need to begin somewhere.
Obviously, there cannot be a sense of finality to the need for dialog on the questions that brought us here. But let us resolve to make a beginning rather than to shrink from so large a task.
In summary
It is a privilege to have each of you as partners in this journey over the next few days. The Organizing Committee has looked forward both with anticipation and anxiousness to this event. We hope you will find the physical accommodations adequate and the schedule not too burdensome. We have every confidence that our time together will be beneficial to us individually but also to the church of which we are members. We believe that once again a conference of this nature can be conducted with openness, honesty, civility, and respect.
It can only be to our advantage that we learn to speak with humility about origins. There are far more questions than there are undebatable answers. Let us be firm about what we can know while recognizing that in pressing further questions we also draw closer to a wonderful and impenetrable mystery.
"Among the pieces of memorabilia found in Charles Darwin's belongings after his death were two letters from his wife Emma. Her cautionary counsel is applicable for us as well: 'May not the habit in scientific pursuits of believing nothing till it is proved, influence your mind too much in other things which cannot be proved in the same way, and which if true are likely to be above our comprehension.' Charles Darwin made a notation on each letter. On one he wrote, 'God bless you. C.D. 1861.' The other has this note: 'When I am dead, know that many times, I have kissed and cryed [sic] over this. C.D.'"2
This International Faith and Science Conference begins with the celebration of the Sabbath. Here, in worship, adoration, and study we find faith and reason in their highest partnership. Let us come together to learn, not only from each other, but from Him who is the source of knowledge, wisdom, and understanding.
"I believe in Christianity as I believe that the Sun has risen: not only because I see it, but because by it I see every thing else." 3
1 Arthur Peacock, Theology for a Scientific Age (Minneapolis: Fortress, 1993), 6, 7.
2 Jean Pond, essay on "Mutual Humility in the Relationship Between Science and Christian Theology," in Science and Christianity, four Views, Richard F. Carlson, editor (Downers Grove, 111.: InterVarsity Press, 2000), 69.
3 C. S. Lewis (1898-1963), Is Theology Poetry?
