The Narrative of Evolution, Consciousness, and the Christ

 

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Life from its origins is hardwired for the emergence

            of some kind of reflective consciousness.
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That is a quotation lifted from an article in Christian Century Headed Toward Christ: The Grand Narrative of Evolution.  In the article, Ian Curran reviews a new book by Simon Conway Morris, The Runes of Evolution. Curran relates that 

Evolution, to be sure, proceeds by fits and starts. Species arise and then disappear, and the history of life on earth is marked by far more failures than successes. Species can be destroyed by predators, disease, climate change, or, as in the case of the dinosaurs, a wandering comet. But despite the elements of chance and contingency in evolution, Conway Morris perceives an intelligent, law-like process at work, a deep structure unfolding in the emergence of living beings who eventually come to apprehend the very mathematical forms which made possible their evolution. The dawn of self-awareness in the universe, manifest in human intellectual reflection, moral action, and spiritual experience, is a promise woven into the fabric of life from the beginning.

I am satisfied that this is true.  Conway Morris worked on the Burgess Shale with Stephen Jay Gould.  Gould was convinced that evolution was random.  There is no direction to evolution and that humans and the development of consciousness an accident.  Morris believes differently from this.  As do I, now.  

For many years, the trial and error approach of evolution depressed me and produced skepticism that meaning could be found in it.  Of course, being from a very conservative religious background, I had been taught that if evolution is true, we are an accident.  No different from an animal.  It is one reason many, no doubt, hang on to their anti-Darwinism.  They and I, for a while, thought that if evolution is true, then there can be no meaning to the universe.  Now I'm happy to learn this need not be the case.  Books by Morris, John Haught, and others are teaching me a more optimistic view of evolution.

Joseph Campbell and Paul Broun

From Joseph Campbell's Myths to Live By and the chapter written in 1961 titled "The Impact of Science on Myth", referring to Sigmund Freud he writes:

His psychology, however, being of an essentially rational kind, insufficiently attentive to the more deeply based, irrational impulsions of our nature, he assumed that when a custom or belief was shown to be unreasonable, it would presently disappear. And how wrong he was can be shown simply by pointing to any professor of philosophy at play in a bowling alley: watch him twist and turn after the ball has left his hand, to bring it over to the standing pins.
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And thus Freud, like Frazer, judged the worlds of myth, magic, and religion negatively, as errors to be refuted, surpassed, and supplanted finally by science.
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An altogether different approach is represented by Carl G. Jung, in whose view the imageries of mythology and religion serve positive, life-furthering ends. According to his way of thinking, all the organs of our bodies—not only those of sex and aggression—have their purposes and motives, some being subject to conscious control, others, however, not. Our outward-oriented consciousness, addressed to the demands of the day, may lose touch with these inward forces; and the myths, states Jung, when correctly read, are the means to bring us back in touch. They are telling us in picture language of powers of the psyche to be recognized and integrated in our lives, powers that have been common to the human spirit forever, and which represent that wisdom of the species by which man has weathered the millenniums. Thus they have not been, and can never be, displaced by the findings of science, which relate rather to the outside world than to the depths that we enter in sleep. Through a dialogue conducted with these inward forces through our dreams and through a study of myths, we can learn to know and come to terms with the greater horizon of our own deeper and wiser, inward self. And analogously, the society that cherishes and keeps its myths alive will be nourished from the soundest, richest strata of the human spirit.
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Yes, "imageries of mythology and religion serve positive, life-furthering ends".  That is why when the literal nature of these important imageries are questioned, some people feel threatened.  Prime contemporary examples are such as Paul Broun who recently claimed that 'evolution, embryology, Big Bang theory, all that is lies straight from the pit of hell.'  Then there is Todd Akin who says evolution is not a matter of science.  And these two people sit on the House Science and Technology Committee.  Amazing.  You see it often, in our postmodern times.  In the nineties we were told by the postmodernists, who were usually considered to be leftists, that there is no truth only interpretation.  In the US,there is a subset of people who consider thermselves to be conservative who apparently agree with this and who think that if they believe hard enough, things they fear like evolution and climate change, will go away. 

We still need to learn to the right way to keep our myths alive while at the same time not lying to ourselves.

What Problem is God Trying to Solve and Teilhard de Chardin's Answer

I've followed Wade Rogers' blog for a number of years and have benefited in many ways.  A recent post of his asked the question What Problem is God Trying to Solve?  He lays out the question and gives what he thinks is hinted at by scripture and I think he is headed the right direction.  He is pondering clues from scripture  I won't summarize but here is a morsel of what he is aiming at:

Wade:  The best clue I can find in the story itself is that God created human beings “in his image.” We were the last to be created, but not an afterthought. More like the ultimate aim. God created a world perfectly suited to sustain creatures bearing his image.

 I've been pondering, on the other hand, with clues from the book of nature in combo with scripture.  I responded with: 

Steve:  I think what you say overlaps some with process theology, which I’m wanting to look into more. Philip Clayton has somewhat this view and he writes about process and the principle of emergence. He is another interesting author, like Nancey Murphy, many of whose books are quite expensive but who cover this interesting territory. While I’m at it, Teilhard de Chardin’s Phenomenon of Man was assigned in my Philosophy of Religion class at Harding University in the spring of 1971. At the time I thought his conjecture was odd and warrantless. Now I find him inspiring and many others do now as well. What he predicted is coming true with the internet and impending connectedness of everything. Your “god-like beings” finds more resonance with the theosis concept of Orthodox Christianity. So the idea goes back quite a way actually.

and later with

Steve:  Wade, I slogged through the Phenomenon of Man just this past year. It was hard going for me. He was charting new territory by himself and had no special jargon or vocabulary to help or push away from. Still glad I did it. What has also aided me is reference to him and use of him by others. Modern interpreters of him like John Haught in “Deeper than Darwin” and Ilia Delio in “The Emergent Christ” often place things that du Chardin said in a fitting context that makes sense to me. For instance she explains de Chardin as saying that God is “a divine source not in the past or “up above” in a timeless present but “up ahead” in the future. He described the God of the future, the God “up ahead,” as the ultimate force of attraction for the universe, drawing the universe toward intensification of complexity and new creation.” … “Teilhard used the term Christogenesis to indicate that the biological and cosmological genesis of creation is, from the point of faith, christogenesis. By genesis he indicated that evolution involves directed change organized becoming, patterned process, cumulative order. … Teilhard’s faith in Christ led him to posit Christ, the future fullness of the whole evolutionary process, as the “centrating principle,” the “pleroma” and “Omega point” where the individual and collective adventure of humanity finds it end and fulfillment.”