Pain, suffering, and extinction are intrinsic to the evolutionary process. In this book Christopher Southgate shows how the world that is "very good" is also "groaning in travail" and subjected by God to that travail. Southgate then evaluates several attempts at evolutionary theodicy and argues for his own approach--an approach that takes full account of God's self-emptying and human beings' special responsibilities as created co-creators.
In this helpful book, Christopher Southgate tries to see how God can be both worthy of worship and the creator of a world that includes so much suffering, with a focus on animal suffering.
In addressing the question, “Why did God choose to create this universe with these laws and constants, knowing they would then make neo-Darwinian evolution unavoidable,” Southgate opts for the “only way” or the “best way” argument. He accepts the unprovable assumption that an evolving creation was “the only way that God could give rise to the sort of beauty, diversity, sentience, and sophistication of creatures that the biosphere now contains” (p. 16). He develops this argument by discussing God’s co-suffering with creation and the expectation that God will compensate the victims of evolution in the coming new creation.
Throughout the book, Southgate helpfully interacts with the views of other authors. His book ends with the pros and cons of, and proposals for, human intervention into the environment in order to save species from extinction.
Southgate’s book is accessible to the any reader. Scholarly pieces of discussion have been left to the end notes, resulting in fifty pages of end notes for 133 pages of text. Unfortunately, the text is identified at the top of each odd-numbered page by chapter names, and the endnotes are identified only by chapter numbers, deliberately making the endnotes even more difficult to find. The book also has a twelve-page index.
This is obviously not a book for Young Earth Creationists, since an old earth and evolution are presumed. It is accessible even for those without expertise in biological sciences or systematic theology. I recommend this book for Christians who are struggling with how to integrate biological evolution into their Biblical faith
There are two seriously important moves of Southgate that I appreciate. He is an example of one of the theologians of what Gottlieb termed theologys current, 'Green phase', in which theologians are re-evaluating their perceptions of the earth. He begins the book with the incredibly important observation that theodicy HAS failed enormously to speak about the suffering of nonhuman animals, and he does not speak about human beings as the centre of the universe, so you'll be spared that headache. Secondly, Southgate notices the success of much evolutionary theodicy to argue for bigger pictures and higher harmonies and so forth, but fail to adequately address why such harmony is so incredibly expensive, as was the question of Ivans dilemma in the Brothers Karamazov, that the price of harmony has been set too high, or even The Ones Who Walked Away from Omelas. We can build an incredible case that suffering is fruitful, but at such cost? Southgates book reminds us of the span of the millions of years of nonhuman suffering, in which our human phase is only a tiny part. A central plank in Southgates response is the only way argument, that this world that God wants cannot but be paid at such a cost. I am honestly not sure whether I found his case for that convincing, but it has given me a fresh insight.
A difficult academic theological/philosophical book, despite the author's promise to make it easier to read by moving much of what he wanted to say to the notes section. Despite this, an interesting book and, for me, refreshing in that it's theology is evolutionary instead of creationist. Although personally I did come to the conviction that evolution makes more sense than creationism, despite schooled in the latter since childhood, this book gave me a lot of food for thought. The author, in the end advocate some form of vegetarianism which does not eliminate meat eating all together. At first I was a bit disappointed by this, but the other suggestions he made in terms of reducing animal slaughter would make full vegetarianism for most people a compulsion as it would push out meat prices above what most of us can afford.
Southgate argues here that evolution and the resultant animal suffering it entails are necessary; one could say that his argument largely revolves around natural law, though he does not use the concept or mention it. Southgate is also quite leery of using "the fall" in these types of discussions. This is a worthwhile read but I don't think that it really does the job fully; unfortunately I can't recommend a perfect replacement, though I am a big fan of Francis Collins.
An excellent, honest exploration of evolutionary theodicy - the problem of evil and suffering in creation as it specifically relates to the theory of evolution and a loving God. Southgate proposes a deeply Trinitarian and kenotic (self-emptying) foundation for the creative "selving" of creatures, prompted by the Holy Spirit to self-transcend through evolutionary mechanisms. Drawing on process theology's "divine lure," Southgate suggests that all of creation responds with yes/no through "selving," but also by moving beyond the self towards the other. He investigates the notion that this is the "only way" the universe could exist, evolving through suffering and death, and considers multiple eschatological proposals. Although he states in the beginning that this book is meant for any reader, at a basic level of science and theology, you'll have to feel pretty well acquainted with theological terminology/jargon and have the desire to do some academic reading in order to make it through the entire book.
Although no theistic origins story is free of concerns about the existence of evil and the co-existence of a good God with great suffering, the acceptance of evolutionary theory – at least on the surface – seems especially vulnerable to criticism that it cannot be reconciled with Christian belief about an omnipotent, omniscient and benevolent God.
Christopher Southgate, however, is here to tackle the hard questions that come when scientific findings force us to abandon the Western assumptions of fallen humanity and original sin, which aren't biblical so much as they are Augustinian. Southgate's multipart theodicy doesn't provide all the answers – no theodicy can, as he correctly notes – but he provides compelling arguments not just for how a good God can use the ambiguous-at-best process of evolution via natural selection to create, but also for how humans should work eschatologically to help bring creation away from groaning to restoration.
Unlike most theodicies, Southgate approaches this topic from a thoroughly naturalistic perspective, focusing on the suffering, predation and extinction of animals, which occurred for millennia before humanity arrived – and therefore is the core of the problem for evolutionary creationists. And although Southgate certainly recognizes that humans have a special purpose in the world as being created in God's image, he does not use this to detract from the value of non-human animal life around us. All creatures are created to flourish, he argues, and when any individual creature is prevented from doing so – through predation, parasitism, disease, accident or injury – this raises questions about what God has done and what, if anything, He is doing.
I highly recommend this book for anyone struggling with the existence of pain in this world, as well as those seeking an intellectually honest way of reconciling scripture with the overwhelming evidence about animal and human origins provided by scientific research. It will challenge your assumptions, work your mind, and strengthen your faith.
The Groaning of Creation: God, Evolution, and the Problem of Evil, is a helpful contribution to the discussion of the relationship of science and faith. Author Christopher Southgate, a research fellow at the University of Exeter, England, explores the ambiguity of evolutionary creation that is at the same time "very good" (Genesis 1:31) and predatory and extinguishing of species -- a place and state of pain, suffering, and death. Careful in building his case, Southgate proposes steps for human beings to take to make this a better world.
This book is not an easy read, but it is fascinating and thought-provoking. Since this is a topic on which I've given only small amounts of thought, and virtually no reading, a second reading would likely yield additional fruit.