Book Review: “What Hath Darwin to do with Scripture?” by Dru Johnson- A breath of fresh air in the science-Christianity discussion

What Hath Darwin to do with Scripture? is a rarity in an overflowing market of books on Christianity and science. It brings something that feels fresh and new to the table. Having read it, I find myself sitting back and reflecting on the book, and wanting to discuss and share it with others. The first chapter puts the book’s thesis in perspective: “This is not the Creation-Evolution Debate You’re Looking For” (3). Indeed, it goes far beyond other works I’ve seen focused on interpretation of Scripture and evolution.

Dru Johnson’s work here presents a look not at debates about individualized texts and whether they can be reconciled with evolution. Instead, Johnson focuses on the conceptual worlds of evolution and the Bible to see if there is any overlap or conflict. Thus, instead of offering a text-by-text approach and asking whether this text over here precludes evolution or this one here hints at natural selection, he looks at overarching themes and stories in Scripture and how those might resonate (or not) with evolution. More specifically, Johnson argues the question shouldn’t be on pitting origin stories right next to each other in a verse-by-verse or thesis-by-thesis throwdown; instead, looking at how origin stories conceive of the world presents a more “apples to apples” approach (18-20).

There are three main themes Johnson focuses on in order to make comparisons between conceptual worlds. These themes are “scarcity,” “fit,” and “generation.”

“Scarcity” is clearly part of the Darwinian thesis and later evolutionary theory (25ff), and is often linked to violence. Johnson explores how the Bible also approaches language about scarcity and how it is also approached through violence at times (54ff). One aspect of his exploration is to point out that we have a skewed view of agrarian society and this entails a misunderstanding of the earliest parts of Genesis with its focus upon a life free of scarcity and threats emerging from the same (51ff, 56-57). The theme of scarcity doesn’t stay in Genesis, but can be found throughout the OT narratives and extends into the NT visions of a New Kingdom (83-84). The God-creation relation and covenants involved therein found in the Bible present, for Johnson, some of the places that it may be most at odds with evolutionary thinking (90). While this is the case, Johnson argues that biblical concepts related to scarcity have some resonance with evolutionary conceptualization of the world.

One of the most fascinating sections in the book is less about evolution than it is about the development of languages. In a lengthy section on the “fit” of people and creatures to their habitats, Johnson delves into the way that experts in linguistics have shown that the very geography of peoples’ regions shapes their language–complicated, high pitched noises being shouted through a rainforest, for example, doesn’t work as well as simple “e” or “a” sound. Differences between sounds used in languages can be identified and linked to geographic features (115ff). What has any of this got to do with the Bible? Johnson then turns around and examines concepts behind the story of Babel and the story of Pentecost, showing how each also shows the way geography and regional dialects could emerge (118-120).

“Generation” is the final aspect Johnson interrelates between Scripture and evolution. Sex and procreation are obvious hallmarks of both conceptual worlds, guiding the drive for selection and survival in one and becoming deeply important to the continuity of God’s promises in the other. Lengthy discussions of the seeming strangeness of monogamy from an evolutionary and even biblical perspective, discussion of norms related to sex, the natural bent towards violent sexual encounters, and more are discussed and related between the two conceptual worlds Johnson is exploring. Highlighting any number of fascinating points would be possible here. For example, discussing the prohibitions in Leviticus, Johnson points out that the focus seems to be upon aspects of generation, not on the inherent evil of whatever acts are being ruled out (162-165). Whether this could foster some additional discussion of morality and ethics is beyond Johnson’s point here, but certainly could be worth exploring.

Johnson is even in his messaging throughout the book, rarely claiming to have some grandiose answer to questions about science and Christianity. Instead, his modest conclusion is that he “retain[s] a healthy and hopeful agnostic curiosity about the integration of these two conceptual worlds–evolutionary and Hebraic–whether they can be reconciled and how so” (201). He goes on to express hope that the discussion here will lead to colleagues correcting, agreeing, discussing, opening dialogue, etc. on these topics. I wholeheartedly agree.

What Hath Darwin to do with Scripture? breathes new life into the interplay between Christianity and science. It’s a book that demands careful reading and reflection and, I hope, will spur discussion of the dialogue into new, unexplored directions. Highly recommended.

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SDG.

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