One of the main articles last month at the Reformation 21 website (December 2014) is this significant one by Dr. (PCA pastor) Richard D.Phillips. By it he begins a series in which he does and will argue that evolution is incompatible with the Bible’s teaching.
This first installment focuses on the issue of how Genesis 1 is to be read (he defends its full authority and historicity).
Below are a few paragraphs from it (follow the link above to find the full article). I believe this is must reading (and understanding!) for Reformed Christians, as it focuses on the issue facing us at the present time.
Given what World Magazine has called a “major, well-funded push” to promote the acceptance of evolution among evangelical Christians, the case must be persuasively made against the compatibility of evolution and the Bible. In answer to this pro-evolutionary stance, I am one of those Bible teachers who believe that the implications of evolution involve sweeping changes to the Christian faith and life.
While I appreciate the moderate spirit of many who want to find a way to accept evolution alongside the Bible, I find that the more radical voices are here more helpful. For instance, I share the view of Peter Enns in the conclusion to his book The Evolution of Adam, writing that “evolution… cannot simply be grafted onto evangelical Christian faith as an add-on,” but requires a fundamental rethinking of doctrines pertaining to creation, humanity, sin, death, and salvation. But Christian ethics must also be revised. Enns writes that under evolution “some characteristics that Christians have thought of as sinful,” including “sexual promiscuity to perpetuate one’s gene pool,” should now be thought of as beneficial. Even so foundational an issue as the Christian view of death must be remolded by evolution. An evolution-embracing Christian faith must now see death as an ally: “the means that promotes the continued evolution of life on this planet.”
I am not a qualified scientist and have virtually nothing to contribute to the science involved in evolution. As a Bible teacher and theologian, my concern is the necessary beliefs that flow from the Word of God. For the ultimate issue involved with evolution is biblical authority: must the Bible submit to the superior authority of secularist dogma? Or may the believer still confess together with Paul: “Let God be true though everyone were a liar” (Rom. 3:4). From this perspective, I plan a short series of articles arguing against the idea that evolution is biblically acceptable.
…One of the grand motives, I believe, for accommodating evolution in Genesis 1 is so that evangelicals can stop arguing about science and start teaching about Jesus. But do we fail to note that Jesus’ story begins in Genesis 1? “In the beginning was the Word, and the Word was with God…” (Jn. 1:1). In fact, when the interpretive approach used to neutralize Genesis 1 as history is necessarily extended by evolution, then the reason for Jesus’ coming is lost? After all, without a biblical Adam as the first man and covenant head of the human race, then what is the problem for which the Son of God came? Here we see just how right Peter Enns is: evolution is not an add-on to the Bible, it is a replacement.
Dr. Richard D. Phillips is the senior minister of Second Presbyterian Church (PCA) in Greenville, SC and the chairman of the Philadelphia Conference on Reformed Theology
In this connection, a great resource to read is this one by Prof.David J. Engelsma: “Genesis 1-11: Myth or History.”