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This essay examines Darwin's positiva (or positive) use of theology in the first edition of the Origin of Species in three steps. First, the essay analyses the Origin's theological language about God's accessibility, honesty, methods of creating, relationship to natural laws and lack of responsibility for natural suffering; the essay contends that Darwin utilized positiva theology in order to help justify (and inform) descent with modification and to attack special creation. Second, the essay offers critical analysis of this theology, drawing in part on Darwin's mature ruminations to suggest that, from an epistemic point of view, the Origin's positiva theology manifests several internal tensions. Finally, the essay reflects on the relative epistemic importance of positiva theology in the Origin's overall case for evolution. The essay concludes that this theology served as a handmaiden and accomplice to Darwin's science.

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A longstanding question in science and religion is whether standard evolutionary models are compatible with the claim that the world was designed. In The Compatibility of Evolution and Design, theologian E. V. Rope Kojonen constructs a powerful argument that not only are evolution and design compatible, but that evolutionary processes (and biological data) strongly point to design. Yet Kojonen’s model faces several difficulties, each of which raise hurdles for his understanding of how evolution and design can be harmonized. First, his argument for design (and its compatibility with evolution) relies upon a particular view of nature in which fitness landscapes are “fine-tuned” to allow proteins to evolve from one form to another by mutation and selection. But biological data run contrary to this claim, which poses a problem for Kojonen’s design argument (and, as such, his attempt to harmonize design with evolution). Second, Kojonen appeals to the bacterial flagellum to strengthen his case for design, yet the type of design in the flagellum is incompatible with mainstream evolutionary theory, which (again) damages his reconciliation of design with evolution. Third, Kojonen regards convergent evolution as notable positive evidence in favor of his model (including his version of design), yet convergent evolution actually harms the justification of common ancestry, which Kojonen also accepts. This, too, mars his reconciliation of design and evolution. Finally, Kojonen’s model damages the epistemology that undergirds his own design argument as well as the design intuitions of everyday “theists on the street”, whom he seeks to defend. Thus, despite the remarkable depth, nuance, and erudition of Kojonen’s account, it does not offer a convincing reconciliation of ‘design’ and ‘evolution’.

For those who wish to affirm a culture that values human life, the relationship between science and religion continues to be of import. Some, like Edward O. Wilson, think that naturalistic science will eventually account for all phenomena, even religious experience itself. This essay considers Wilson's hypothesis by surveying three classic explanations of universal religious belief: Sigmund Freud's projection theory, Charles Darwin's evolutionarry paradigm, and John Calvin's sensus divinitatis. Both Freud's and Darwin's views suffer from self-referential and evidential problems. In contrast, Calvin's model handles well major objections of religious pluralism and atheism. Of these three, Calvin's view is superior. Religion may not be reducible to a naturalistic explanation, and those who wish to promote a culture of life ought to view the relations between science and religion in a non-Wilsonian fashion, eschewing reductionism.