Tom Wright gives his answer to a reader’s question
Q: Is evolution a threat to the doctrine of original sin?
It is important to draw a clear distinction between biological evolution and evolutionism.
Biological evolution refers to the scientific study of the processes by which living organisms change over time. Evolutionism is the belief that the world operates independently, free of any divine intervention or guidance. The problem arises when these two ideas are conflated, leading some to reject biological evolution because they see it as tied to an atheistic worldview.
However, the claim that evolution automatically implies a godless universe is a modern philosophical stance, but it is not inherent to the science itself. When Darwin’s Origin of Species was first published, many theologians responded positively, suggesting that evolution could be understood as the way God chose to bring about life. It is possible to see evolution as revealing more of the creator’s methods without undermining the divine plan.
Genesis 1-3 presents profound theological truths about God’s creation, using vivid symbolic language. The key assertion is that God created the world and saw it was “very good”, a goodness that remains central even when we confront the presence of evil and brokenness in the world today. God also created humans as his image-bearers, entrusted with reflecting his goodness and participating in the ongoing project of creation.
The Fall is the moment this project was derailed. Humans rebelled against God’s purpose, opting instead for self-interest. This narrative sets up the rest of the biblical story, where the world is not as God intended it to be. It is in this context that the idea of evolution may actually find a place.
The fossil record shows life and hominids existed long before modern humans, raising questions about the origins of Adam, Eve and sin. Some suggest Genesis may describe God’s call to a specific human pair, chosen to bear his image, much like Abraham and Sarah. This interpretation allows for evolution while maintaining that Adam and Eve’s fall introduced spiritual death and sin. It may even address questions such as where Cain’s wife came from or the presence of other human-like creatures in Genesis.
One of the challenges is that traditional Western theology has often adopted a rigid interpretation that equates the Fall solely with the origin of physical death and sin. But perhaps Genesis is pointing to something more symbolic, speaking to spiritual truths that may be better grasped through meditation, poetry and theological reflection rather than strict doctrinal formulas. After all, evil is not a part of God’s created order but a distortion of it.
I see it as possible to integrate the biblical understanding of the Fall with evolutionary biology. This view deepens our understanding of both creation and the human condition, showing that these complex issues invite reflection rather than rigid answers, enriching our grasp of scripture and the world.
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