- Paperback: 413 pages
- Publisher: Plume (April 28, 2009)
- Language: English
- ISBN-10: 0452295343
- ISBN-13: 978-0452295346
- Product Dimensions: 5.4 x 0.9 x 8.4 inches
- Shipping Weight: 13.6 ounces (View shipping rates and policies)
- Average Customer Review: 136 customer reviews
- Amazon Best Sellers Rank: #201,952 in Books (See Top 100 in Books)
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Thank God for Evolution: How the Marriage of Science and Religion Will Transform Your Life and Our World Paperback – April 28, 2009
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"Dowd presents evolution as a sacred epic of emerging complexity."
-The New York Times
"Dowd masterfully unites rationality and spirituality in a world view that celebrates the mysteries of existence... A powerful book!"
-Craig Mello, winner of the 2006 Nobel Prize in Physiology/Medicine
About the Author
The Reverend Michael Dowd is America’s evolutionary evangelist. He and his wife, Connie Barlow, an acclaimed science writer, have traveled the country sharing their sacred view of cosmic, biological, and human evolution. Equally at home in both conservative and liberal settings, and uniquely gifted at building bridges between religious and nonreligious people, Rev. Dowd is passionate about sharing the fourteen-billion-year epic of evolution in ways that uplift and expand heart, mind, and soul. During the 1980s and 90s, Dowd was pastor of three United Church of Christ congregations, and has worked with diverse religious leaders across the country on environmental initiatives, peace and justice issues, and social reform. He holds a Master of Divinity degree. Rev. Dowd has served on the boards of the North American Conference on Christianity and Ecology; the Ohio Conference United Church of Christ (UCC) Integrity of Creation, Justice, and Peace task force; and the Hudson Valley Sustainable Communities Network. He has also served on the steering committees of the International Network of Biblical Storytellers and the UCC Network for Environmental and Economic Responsibility.
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When most people who start reading it, usually they don't understand exactly what the book is about. This was my situation when it ended up in my hands. Yet, when studied, its message becomes clear. Dowd proposes a Religious Naturalist view of God, where He is not seen as a transcendent entity (i.e. a "Big Daddy in the sky somewhere"), but rather a /personification/ of all that there actually is, that is of all of the material world, its processes, including what we know, and what we don't know. For Dowd, God can be even greater than what we know, but He cannot be less than that. This proposal has a pantheist or panentheist flavor to it. He shows that conceived this way, we can say that the universe (God) is evolving always through the same natural creative processes, always leading to emergent properties and structures. We are all part of the story, the process of creativity, and emergence that goes on forming more interconnected and unified societies: from tribes, to villages, to cities, to countries, to economic and political blogs, to globalization, and so on. It all forms part of what scientists and theologians call "The Great Story" or "Big History": the story that includes all of the stories of how the cosmos evolves.
For him, evolution is not meaningless blind chance, because we can actually give it meaning and purpose. From here, he distinguishes between day language and night language. Day language is the language of science in general, strict description about facts and data. Night language is when we use a kind language that refers exactly to the same facts and data, but in a meaningful, spiritual sense. With night language, we can talk about the universe poetically and metaphorically: talking about how God created the elements inside stars, how listening to God's revelation can we save the world, how to follow Christ's steps, and so on. Taking night language literally, not metaphorically, will lead you to what Dowd calls "flat-earth thinking", which is what many religions fall into when they take mythical understandings of the world literally.
Yet, what Dowd proposes is not that people should leave their religious traditions and "convert" to Religious Naturalism. He proposes instead to take this Naturalist view as a "meta-religion", that is, a source where all religious traditions can be nourished, so that they have new ways of referring to God (i.e. the Whole of Reality). So, he is not presenting a religion in competition with other religions, rather he proposes that religious believers become what he calls "religious knowers". We should use science to know in intersubjectively valid terms (what he calls "public revelation"), rather than believing stuff (what he calls "private revelation"). He talks about how through science, God reveals where we came from, what is our place in the universe, how are we constituted, why do we have the instincts that we do, and so on. From here, he gives us great advice, not only about how to have a science-grounded spiritual life, but also how to contribute to everyone's welfare and the world. All of what I've shown is a bit of the bare-bones of what the book has to offer, often in a style with which pastors preach the Gospel.
Criticisms? Yes, there are some. Yet, please understand that none of it is directed at attacking the book in any way. I highly recommend you buy it. I have given the book as gifts to the pastor of my church and friends. Having said that, there comes the uneasy part of pointing out one particular worry, and one flaw.
Worry: Religions are not mere beliefs. Yet, in many of them, beliefs are an integral part of a religion. I do agree with the characterization of many of those beliefs as "flat-earth views". Yet, what Dowd proposes is too radical for many religions. Let me use Roman Catholicism as an example. He does think that taking literally the Creed that Catholics recite in Mass would be a flat-earth vision of reality. If I understand him correctly, he proposes not to give up on the Creed itself, but use it to give it a meaning that is closer to Reality (with capital "R"). So when it talks about God and Christ we use the words with a different meaning and /interpret/ Reality in new ways ... There's the rub! Catholicism (at least in its present form) *requires* a fixed meaning for the words of the Creed, given that these meanings are established through the dogmata (e.g. the Niscean Council's view on Christ's sonship). To change their meaning (at least as radically as Dowd proposes), would be to literally throw away centuries of Catholic tradition and teachings. This will not be an easy task. Liberal Catholics may be more inclined to do something similar, but I seriously doubt that most of them would be willing to change so abruptly. Process theology may find a way to update a lot of Catholic thinking still rooted in Agustin of Hippo and Thomas Aquinas, but I don't expect it to back from the belief that Jesus is as much as God as the Father is (something inherently incompatible with a Religious Naturalist view). From this point of view, I do think that religious denominations would see the book, not as a meta-religious proposal, but rather as competition with current religious beliefs.
Flaw: And here comes the saddest part for me, and the reason why I don't give the book five stars (although I hope that this will be corrected in future editions of the book, I talked to Dowd about this problem and he has taken note of it). The problem per-se is not in the main text but in one of the appendices, specifically Appendix B called "Realizing the Miraculous". What I'm going to say does /not/ change the message of that appendix, it still holds. The message is that we can "realize" the miraculous stories we find about Christ in the Gospels, that is, change the meaning of the stories to refer to objective Reality.
However, it would have been great that before writing it, Dowd would have talked to experts on religion in Antiquity, since apparently he fell in the legendary "Jesus' story is just almost a carbon copy of those of many gods and heroes in earlier religions." One example is when he says that the story of the crucifixion appears in other cases (clarifying in a confusing manner that they include being bound to or embedded within a tree or a stone) like those of "Dionysus, Osiris, Krishna, Prometheus". Um, no. Prometheus was not "bound to a stone" in the same way that Jesus was crucified, and not for the same reason. Osiris was never crucified, nor tied to a tree nor a stone. According to mythology, Krishna was killed (as far as I know) by an arrow. I don't remember if Dionysus was ever tied to a tree or a rock (I'm pretty sure he didn't die on a cross).
Dowd also gives twice the example of the virgin birth in this appendix. Contrary to what he says, the following mythical characters did /not/ have a virgin birth (because their mothers had intercourse, hence, were not virgins): Heracles, Plato, Mithra (according to Roman Mithraism, Mithra was born of a rock, not from "Anahita"), Augustus, Horus, Dyonisus (*not* born in December 25th), Krishna (*not* born in December 25th), Dionysus/Bacchus (they were born of different mothers depending on the religious current), etc. Many of these mothers had intercourse with other gods or they gave birth in an extraordinary manner, but most of these were not virgins.
There are more mistakes like these throughout that portion of the book. It is not my intention to point these out because I want to be mean-spirited. Again, I highly, VERY HIGHLY, recommend this book. Yet, misinformation like this can often lead to people's minds to discredit the rest of what Dowd wants to say, which is factually grounded and a treasure to be valued. Needless to say that Appendix B contains a very important Naturalistic message, but it is obscured by these historical mistakes. I wish I could give it 4.5 stars, but the system doesn't let me, so ... 4/5 stars it is.
For starters, let me say that I love the provocative cover of this book, which superimposes the Christian Pisces fish with the Darwin fossil and the fish of nature and science. I think of it as a Trinity of sorts, but one that takes the wider view of reality.
Of particular interest, are four concepts that Dowd expresses in a way that anyone can understand.
1. God can be used as a proper name for the largest system in the universe that includes all other systems.
2. Evolution has am inherent directionality toward higher levels of creativity and complexity.
3. Day and night language are two different ways to describe the same phenomenon, one in a metaphoric, emotional, spiritual way, and the other with cool reason, science, and evidence.
4. Death is a natural and necessary change in the universe that underlies the birth of new creativity.
While I found wading through the book's initial God language a chore, it was worth the effort to uncover the commonality that is acceptable to an atheist or a naturalist as well. I encourage Dowd to produce an audiobook in his own enthusiastic language.
I certainly don't agree with him on all points but this is not a detraction at all. I do not expect to agree with all people as this would be unreasonably limiting on both of us and would grossly restrict my capacity to learn.
My fervent hope is that as many people as possible who are holding firm to fundamentalist beliefs will have the courage to read this book with an open mind as they will be rewarded beyond their wildest dreams.
Please read this book and I'm sure that you will enjoy it.