Part 2 - Evolution, Spirituality, and a New Theological Vision
- Robert van Mourik
- 4 days ago
- 6 min read
The purpose of this paper is to supplement the original paper that was discussed at our March meeting. Robert van Mourik introduced the discussion with these remarks:
In his book Divine Radiance in Human Evolution (2025) Diarmuid O’Murchu challenges traditional Christian narratives, especially the Doctrine of Original Sin. His challenge arises because he questions some of the underlying assumptions of Christian history.
Classical Christianity and its theologies first came to expression at a time when people took for granted that the universe is fundamentally fixed and unchanging.
This is the basis of the religion we were taught as children, that the universe was static and unchanging, and God had finished his work in seven days. God is a transcendent power unaffected by space, time, or worldly change, remote and separate. God is portrayed as external authority, as power distinct from creation. Whether we are aware of it or not, these early lessons influenced our worldview and our spirituality.
Today, with the developments in our knowledge of the natural sciences, we can no longer ignore the fact that the whole universe, not just life and human history, is still in a process of becoming. If spirituality represents a search for meaning in our lives, then we must be open to the possibility that our worldviews require revision, must change because some of our underlying assumptions are no longer valid.
Teilhard de Chardin and other theologians are pointing to the importance of evolution – a process in which the natural world is becoming more, giving rise to greater complexity and the ultimate fulfillment of God’s creation. A dynamic process, not static, a work in progress. God is drawing us forward with the promise of our future potential.
One immediate consequence of appreciating this process of the evolution in our universe over billions of years - and the evolution of humankind over millions of years - is that the creation story in the book of Genesis cannot be taken literally. The physical universe could not conceivably have created the Garden of Eden in an opening instant of divine creativity that would later be soured by sin. However, the evolutionist is conscious of a sense of brokenness in the world, that the universe is not what it is intended to be, and that the world is still being born.
The evolution and survival of humankind shows that over time humankind has been successful. While there may be moral lessons for us in the Garden of Eden story - just as there are in the parables - there is no basis here for the idea that Jesus had to die to atone for something that could not have happened. Rather, the story of original blessing in Genesis is far more credible and fuller of promise. Instead of beginning as failures, humankind has shown through its evolution that, overall, it can improve its situation. We have good reason to hope. That must lead us to think differently about what God means to us.
To summarise:
We can challenge our ideas about God.
Can we envisage God as dynamic, not static and unchanging?
The Original Blessing story in Genesis is far more important than the story of Original Sin. It provides a positive foundation for our life experience rather than one founded in negativity.
Does this promise a much more meaningful and affirming existence for us?
If there was no Garden of Eden and fall from grace, there is no basis that required Jesus to die for our sins, yet this assumption is prevalent everywhere. It is all pervasive.
What then is the Christian story?
Additional insights.
In a recent post on the Center for Christogenesis website, Ilia Delio summarises the influence of the doctrine of original sin on traditional religious beliefs and its consequences:
“If humans are essentially corrupted, fallen, incapable of goodness without external grace, then human agency itself becomes suspect. The thinking self cannot be trusted. Desires are dangerous. The body is a source of temptation and sin. Salvation must come from outside—from divine grace, from ecclesiastical authority, from obedience to external law.
This anthropology creates a population trained in dependence, in distrust of their own capacities, in looking outside themselves for legitimation and truth. It produces what we might call “agential poverty”—a learned helplessness before the complexity of existence, a reflexive deference to external authority, an inability to trust in the emergent wisdom of interconnected, embodied consciousness….
The chaos of our age—the lying, the violence, the reduction of persons to data—becomes possible precisely because people have been taught not to trust their own agency or the agency of others like them.” (Italics added).
For further reflection:
Do you agree with Ilia Delio’s remark:
“This anthropology creates a population trained in dependence, in distrust of their own capacities, in looking outside themselves for legitimation and truth.”
Further reading:
FAQs Part 2 - Evolution, Spirituality, and a New Theological Vision
What is the main challenge that this paper raises against traditional Christian teachings?
It questions classical Christian ideas formed in a static, unchanging view of the universe—especially the doctrine of Original Sin—and asks whether these assumptions still hold in light of evolution and modern science.
How does an evolutionary worldview change the way we understand God?
It encourages us to see God as dynamic and involved in an ongoing, unfolding creation, drawing the universe (and us) forward, rather than as a distant, finished, once‑for‑all creator.
What is meant by “original blessing” and why is it emphasised over “original sin”?
“Original blessing” highlights the goodness, promise, and potential built into creation and humanity from the beginning, offering a positive foundation for spirituality instead of starting from guilt and failure.
Why can the Genesis stories not be taken literally in this perspective?
Because the long, gradual evolution of the cosmos and of human beings over billions and millions of years is incompatible with a once‑off, perfect Garden of Eden spoiled by a single ancestral sin.
How is the traditional idea that Jesus had to die for our sins being questioned here?
If there was no literal Garden of Eden and no historical “fall” that corrupted all humanity, then the logic that Jesus had to die to atone for that event is called into question, and we are invited to ask anew: what, then, is the Christian story?
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About the Author - Robert van Mourik
Robert, a co-founder and guiding presence within St Lucia Spirituality, brings a wealth of insight and dedication to our community. While his roots lie in the Catholic tradition, Robert's spiritual journey has been one of profound inquiry and introspection, spanning many decades in search of what he terms "a coherent worldview."
Drawing inspiration from luminaries such as Anthony de Mello, Richard Rohr, Diarmuid O’Murchu, and Ilia Delio, Robert's quest for spiritual truth has been shaped by the wisdom gleaned from countless authors and mentors. Their insights have served as guiding beacons, illuminating the path towards deeper understanding and connection.
It was in the shared bond of seeking spiritual growth that Robert first crossed paths with John, their encounters over coffee in 2012 marking the genesis of a transformative journey. These intimate gatherings, fuelled by conversations on influential books and the evolving landscape of their perspectives, soon blossomed into vibrant small groups and virtual meetings on platforms like Zoom.
Through newsletters, discussion papers, and a shared commitment to fostering meaningful dialogue, Robert has played an instrumental role in nurturing the thriving community of seekers within St Lucia Spirituality. His dedication to facilitating growth, exploration, and connection reflects the essence of the community's ethos - a journey of discovery and transformation, embarked upon together.
This post from Richard Rohr is timely: https://cac.org/daily-meditations/what-about-original-sin/