VOTED, To record the presentation of An Affirmation
of Creation―Report of the Organization Committee, which reads
as follows:
An Affirmation
of Creation
The
International Faith and Science Conferences 2002-2004 report of the
Organizing Committee to the General Conference Executive Committee
through the office of the General Conference President, September 10,
2004.
Introduction
The
very first words of the Bible provide the foundation for all that follows. "In the beginning God created the heavens and
the earth. . ."―Gen 1:1 Throughout
Scripture the Creation is celebrated as coming from the hand of God
who is praised and adored as Maker and Sustainer of all that is. "The heavens declare the glory of God; the
skies proclaim the work of his hands."―Ps 19:1 NIV
From
this view of the world flows a series of interlocking doctrines that
lie at the core of the Seventh-day Adventist message to the world: a perfect world without sin and death created
not long ago; the Sabbath; the fall of our first parents; the spread
of sin, decay and death to the whole creation; the coming of Jesus
Christ, God in the flesh, to live among us and rescue us from sin by
His death and resurrection; the Second Coming of Jesus, our Creator
and Redeemer; and the ultimate restoration of all that was lost by
the Fall.
As
Christians who take the Bible seriously and seek to live by its precepts
Seventh-day Adventists have a high view of nature. We believe that even in its present fallen
state nature reveals the eternal power of God (Rom 1:20), that "'God
is love' is written upon every opening bud, upon every spire of springing
grass."―Ellen G White, Steps
to Christ, p 10
For
us, all Scripture is inspired and tests all the other ways, including
nature, through which God reveals Himself. We
have great respect for science, and applaud the prominence of science
departments in our institutions of higher learning and healthcare. We
also value the work of Seventh-day Adventist scientists and researchers
not employed by the Church. We
train students at our colleges and universities how to employ the scientific
method rigorously. At the same
time, we refuse to restrict our quest for truth to the constraints
imposed by the scientific method alone.
The Question of Origins
For centuries, at least in
the Christian world, the Bible story of creation was the standard explanation
for questions about origins. During
the 18th and 19th centuries the methodologies
of science resulted in a growing understanding of how things worked. Today
no one can deny that science has made a remarkable impact on our lives
through advances in the areas of agriculture, communication, ecology,
engineering, genetics, health, and space exploration.
In many areas of life, knowledge derived from nature and knowledge from
divine revelation in Scripture 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 the earth, and of life
and its history, we encounter contradictory worldviews. Assertions based on a study of Scripture often
stand in stark contrast to those arising from the scientific assumptions
and 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 study 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 understanding through the
disciplines of worship, education, and observation.
In earlier decades the discussion
of theories on origins primarily occurred in academic settings. However, philosophical naturalism (wholly natural,
random and undirected processes over the course of time) has gained
wide acceptance in education and forms the basic assumption for much
that is taught in the natural and social sciences. Seventh-day
Adventist members and students encounter this view and its implications
in many areas of daily life.
In its statement of fundamental
beliefs the Seventh-day Adventist Church affirms
a divine creation as described in the biblical narrative of Genesis
1. "God is Creator of all things,
and has revealed in Scripture the authentic account of His creative
activity. In six days the Lord made 'the heaven and the
earth' and all living things upon the earth, and rested on the seventh
day of that first week. Thus He established the Sabbath as a perpetual
memorial of His completed creative work. The first man and woman were
made in the image of God as the crowning work of Creation, given dominion
over the world, and charged with responsibility to care for it. When
the world was finished it was 'very good,' declaring the glory of God."―Gen
1; 2; Ex 20:8-11; Ps 19:1-6; 33:6, 9; Ps 104; Heb 11:3
Reasons for the Faith and Science Conferences
Because
of the pervasive and growing influence of the theory of evolution,
the General Conference Executive Committee (2001 Annual Council) authorized
a three-year series of Faith and Science conferences. These
conferences were not called to modify the Church's long-held position
on creation but to review the contributions
and limitations that both faith and science bring to our understanding
of origins.
The principal reasons that led to the convening of these conferences involved:
1. Philosophical
questions: An ever-present challenge exists in defining
the relationship between theology and science, between that of faith
and reason. Are these two streams
of knowledge in partnership 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?
2. Theological
questions: How is the Bible to be interpreted? What does a plain reading of the text require
of a believer? To what extent
should knowledge from science inform or shape our understanding of
Scripture and vice-versa?
3. Scientific
questions: The same data from
nature are available to all observers. What
do the data say or mean? How
shall we arrive at correct interpretations and conclusions? Is
science a tool or a philosophy? How
do we differentiate between good and bad science?
4. The
issue of nurture and education for Church members: How is a Church member to deal with the
variety of interpretations of the Genesis record? What does the Church have to say to those who
find in their educational curriculum ideas that conflict with their
faith? Maintaining silence concerning such issues
sends mixed signals; it creates uncertainty and provides fertile
ground for unwarranted and dogmatic views.
5. Development
of 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. The
Faith and Science Conferences were not convened simply for the intellectual
stimulation of attendees, but as an opportunity to provide orientation
and practical guidance for Church members. The
Church cannot pretend to keep its beliefs in a safe place, secure from
all challenge. In doing so they
will soon become relics. Church
teachings must engage and connect with the issues of the day so that
they remain a living faith; otherwise they will amount to nothing more
The Faith and Science Conferences
Two
International Faith and Science Conferences were held-in Ogden, Utah 2002
and in Denver, Colorado 2004-with
widespread international representation from theologians, scientists,
and Church administrators. In
addition seven of the Church's thirteen divisions conducted division-wide
or regional conferences dealing with the interaction of faith and science
in explanations about origins. The
Organizing Committee expresses appreciation to the participants at these
conferences for their contributions to this report.
The Ogden conference agenda
was designed to acquaint attendees with the range of ways in which
both theology and science offer explanations for the origin of the
earth and life. The agendas
for conferences in divisions were determined by the various organizers,
although most included several of the topics dealt with in Ogden. The recent conference in Denver was the concluding conference of the
three-year series. Its agenda
began with summaries of the issues in theology and science, then moved
on to several questions regarding faith-science issues in Church life. These questions included:
- The
on-going 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 in a way that enriches,
rather than erodes, faith?
- What
ethical considerations come into focus when private conviction differs
from denominational teaching? How
does personal freedom of belief interface with one's public role
as a leader in the Church? In
other words, what are the principles of personal accountability and
the ethics of dissent?
- What
are the administrative responsibilities and processes in dealing
with variations in, or re-expressions of, doctrinal views?
Scholarly
papers by theologians, scientists, and educators were presented and
discussed in all the conferences. (The
Geoscience Research Institute maintains a file of all papers presented
at the conferences.) The
Ogden and Denver conferences
involved at least some representation from every division of the world
field. Well over 200 persons
participated in the conferences during the three-year period. More than 130 attended the Denver meeting, most of whom had attended at
least one other of the Faith and Science Conferences.
General Observations
1.
We
applaud the seriousness and dignity that characterized the conferences.
2. We noted the strong sense of dedication
and loyalty to the Church that prevailed.
3. We experienced that even though tensions
surfaced at times, cordial relations were maintained among the attendees,
with fellowship transcending differences in viewpoint.
4. We witnessed in these conferences a high
level of concurrence on basic understandings, especially the normative
role of Scripture, buttressed by the writings of Ellen G White, and
the belief by all in God as beneficent Creator.
5. We found no support for, nor advocacy
of, philosophical naturalism, the idea that the universe came into
existence without the action of a Creator.
6. We acknowledge that the conflict between
the biblical and contemporary worldviews impacts both scientists and
theologians.
7. We recognize that tension between faith
and understanding is an element of life with which the believer must
learn to live.
8. We observe that rejecting contemporary
scientific interpretations of origins in conflict with the biblical
account does not imply depreciation of either science or the scientist.
9. While we found widespread affirmation
of the Church's understanding of life on earth, we recognize that some
among us interpret the biblical record in ways that lead to sharply
different conclusions.
10. We accept that both theology and science
contribute to our understanding of reality.
Findings
1. The degree to which tension exists regarding
our understanding of origins varies around the world. In those areas where science has made its greatest
progress in society, the questions among Church members are more widespread. With
the advance of science across all societies and educational systems,
there will be a corresponding increase in members wondering how to
reconcile Church teaching with natural theories of origin. Large
numbers of Seventh-day Adventist students attend public schools where
evolution is taught and promoted in the classroom without corresponding
materials and arguments in favor of the biblical account of origins.
2. Reaffirmation of the Church's Fundamental
Belief regarding creation is strongly supported. Seventh-day Adventist belief in a literal and
historical six-day creation is theologically sound and consistent with
the teaching of the whole Bible.
3. Creation is a foundational pillar in
the entire system of Seventh-day Adventist doctrine-it bears direct
relationship to many if not all other fundamental beliefs. Any alternative interpretation of the creation
story needs to be examined in light of its impact on all other beliefs. Several
of the Faith and Science Conferences reviewed alternative interpretations
of Genesis 1, including the idea of theistic evolution. These other
interpretations lack theological coherence with the whole of Scripture
and reveal areas of inconsistency with the rest of Seventh-day Adventist
doctrine. They are, therefore, unacceptable substitutes
for the biblical doctrine of creation held by the Church.
4. Concern has been expressed regarding
what some see as ambiguity in the phrase "In six days" found in the
Church's statement of belief on creation. It
is felt that the intended meaning (that the six-day creation described
in Genesis was accomplished in a literal and historical week) is unmentioned. This situation allows for uncertainty about
what the Church actually believes. Further,
it provides room for other explanations of creation to be accommodated
in the text. There is a desire
for the voice of the Church to be heard in bringing added clarity to
what is really meant in Fundamental Belief #6, Creation.
5. Although some data from science can be
interpreted in ways consistent with the biblical concept of creation,
we also reviewed data interpreted in ways that challenge the Church's
belief in a recent creation. The
strength of these interpretations cannot be dismissed lightly. We
respect the claims of science, study them, and hope for a resolution. This
does not preclude a re-examination of Scripture to make sure it is
being properly understood. However, when an interpretation harmonious
with the findings of science is not possible, we do not allow science
a privileged position in which it automatically determines the outcome. Rather, we recognize that it is not justifiable
to hold clear teachings of Scripture hostage to current scientific
interpretations of data.
6. We recognize that there are different
theological interpretations among us regarding Genesis 1-11. In view of the various interpretations we sensed
a high degree of concern that those involved in the Seventh-day Adventist
teaching ministry conduct their work ethically and with integrity-by
standards of their profession, the teachings of Scripture, and the
basic understanding held by the body of believers. Since
Seventh-day Adventists recognize their comprehension of truth is a
growing experience, there is an ever-present need to continue the study
of Scripture, theology, and science in order that the truths we hold
constitute a living faith able to address the theories and philosophies
of the day.
7. We appreciate and endorse the significant
value of ongoing international and interdisciplinary dialog among Seventh-day
Adventist theologians, scientists, educators, and administrators.
Affirmations
As
a result of the two international conferences and the seven division
conferences, the Organizing Committee reports the following affirmations:
1.
We
affirm the primacy of Scripture in the Seventh-day Adventist understanding
of origins.
2. We affirm the historic Seventh-day Adventist
understanding of Genesis 1 that life on earth was created in six literal
days and is of recent origin.
3. We affirm the biblical account of the
Fall resulting in death and evil.
4. We affirm the biblical account of a catastrophic
Flood, an act of God's judgment that affected the whole planet, as
an important key to understanding earth history.
5. We affirm that our limited understanding
of origins calls for humility and that further exploration into these
questions brings us closer to deep and wonderful mysteries.
6. We affirm the interlocking nature of
the doctrine of creation with other Seventh-day Adventist doctrines.
7. We affirm that in spite of its fallenness
nature is a witness to the Creator.
8. We affirm Seventh-day Adventist scientists
in their endeavors to understand the Creator's handiwork through the
methodologies of their disciplines.
9. We affirm Seventh-day Adventist theologians
in their efforts to explore and articulate the content of revelation.
10. We affirm Seventh-day Adventist educators
in their pivotal ministry to the children and youth of the Church.
11. We affirm that the mission of the
Seventh-day Adventist Church identified
in Revelation 14:6, 7 includes a call to worship God as Creator of
all.
Recommendations
The Organizing Committee for the International
Faith and Science Conferences recommends that:
1.In
order to address what some interpret as a lack of clarity in Fundamental
Belief #6, Creation, the historic
Seventh-day Adventist understanding of the Genesis narrative be affirmed
more explicitly.
2. Church leaders at all levels be encouraged
to assess and monitor the effectiveness with which denominational systems
and programs succeed in preparing young people, including those attending
non-Adventist schools, with a biblical understanding of origins and
an awareness of the challenges they may face in respect to this understanding.
3. Increased opportunity be provided for
interdisciplinary dialog and research, in a safe environment, among
Seventh-day Adventist scholars from around the world.
Conclusion
The
Bible opens with the story of creation; the Bible closes with the story
of re-creation. All that was lost by the Fall of our first
parents is restored. The One
who made all things by the Word of His mouth at the beginning brings
the long struggle with sin, evil, and death to a triumphant and glorious
conclusion. He is the One who dwelt among us and died in
our stead on
Calvary. As the heavenly beings sang for joy at the
first creation, so the redeemed from earth proclaim: "You are worthy,
O Lord, to receive glory and honor and power, for You created all things,
and by Your will they exist and were created. . . .Worthy is the Lamb
who was slain. . ."―Rev 4:11; 5:12 NKJV