Rabbis that had so much in common, and even served at pulpits just sixteen blocks apart from one another on Manhattan’s Upper West Side, somehow came out on different sides of the evolution debate.
The transition from reading Paley’s book as a work of theology to reading it as a failed attempt at scientific explanation is a crucial part of a broader genealogy of misreading of the Natural Theology, but Paley as a scientific foil to Darwin is an image that evolved gradually over the course of two centuries.
I became interested in creationism at my mother’s knee, or hearing my father’s voice.
A student asked, “Should we believe in science?” The teacher joked, “Absolutely not,” with a completely straight face. Some students laughed nervously and then the teacher started laughing. “Of course!” he shouted.
The Creation Museum, built in 2007 by Answers in Genesis (AiG) in Kentucky, offers a unique opportunity to examine how the boundaries of scientific authority are negotiated—and to understand where these contestations occur. Examining how creationists secure cultural authority for creation science underscores the continued role of place (physical sites) for social movements seeking to engage the public over issues bound up with science such as evolution.
It’s a simple conceit, really: let me show you five different case studies around the world where, in the same religious faith community, responses to Darwinian evolution differed wildly.