Human Evolution and Christian Ethics

Abstract

Can the origins of morality be explained entirely in evolutionary terms? If so, what are the implications for Christian moral theology and ethics? Is the latter redundant, as socio-biologists often assert? Stephen Pope argues that theologians need to engage with evolutionary theory rather than ignoring it. He shows that our growing knowledge of human evolution is compatible with Christian faith and morality, provided that the former is not interpreted reductionistically and the latter is not understood in fundamentalist ways. Christian ethics ought to incorporate evolutionary approaches to human nature to the extent that they provide helpful knowledge of the conditions of human flourishing, both collective and individual. From this perspective, a strong affirmation of human dignity and appreciation for the theological virtues of faith, hope and charity is consistent with a revised account of natural law and the cardinal virtues.

Morality and Nature: Evolutionary Challenges to Christian Ethics

“…Christian ethics in its traditional form had paid great attention to biological mechanisms that block or promote ethical behavior. Knowledge of evolution is capable of deepening Christian understanding of the biological factors that influence virtues and sin (Pope ). Traditionally, moral education, which practiced and ritualized moral skills and asceticism, needed to get a grip on partly unconscious natural processes that always threaten to drive behavior in an arbitrary way.…”

“…For theological ethics anno 2014, it is important to recognize that an appropriate interpretation of the Darwinian theory of evolution corresponds to a vision of the “nature of the person” which was known by classical Christian authors. Think of the very distinctive relationship between passions, emotions, and virtues, outlined by Thomas Aquinas and how moral education could be considered (Pope , 265–267; Pope , 204). The Christian moral life can thus be interpreted in the classical sense as grace perfecting nature, building on natural capacities, correcting and improving them where necessary.…”

Scientific and Religious Approaches to Morality: An Alternative to Mutual Anathemas

“…There is little doubt either that we are in significant ways the products of biological evolution or that the sciences are critically important sources for understanding our humanity. Yet we possess emergent cognitive and affective capacities that have enabled us to develop cultures that inspire us to ask questions of moral meaning and to develop spiritual aspirations that cannot be addressed solely in terms of biological functioning (see Haught 2003; John Paul II 1997; Pope 2007; Deane‐Drummond 2009).…”

Christianity's Mixed Contributions to Children's Rights

“…Much more could be said about Aquinas's teachings on children, parenting, and marriage, and those of many other medieval theologians and jurists who added much to the discussion (Browning, Miller‐McLemore, Courture, Lyon, and Franklin 1997, 2000, 113–24; Pope 2007, 297–319). What's important to note here is that these Christian ideas about the nature of parents and children provided the foundation for a rich new law of children's rights in the West.…”