Original Selfishness: Original Sin And Evil in the Light of Evolution

by Daryl P. Domning, Monika K. Hellwig

This book defends a startling idea: that the age-old theological and philosophical problems of original sin and evil, long thought intractable, have already been solved. The solution has come from the very scientific discovery that many consider the most mortal threat to traditional religion: evolution. Daryl P. Domning explains in straightforward terms the workings of modern evolutionary theory, Darwinian natural selection, and how this has brought forth life and the human mind. He counters objections to Darwinism that are raised by some believers and emphasizes that the evolutionary process necessarily enforces selfish behavior on all living things. This account of both physical and moral evil is arguably more consistent with traditional Christian teachings than are the explanations given by most contemporary "evolutionary" theologians themselves. The prominent theologian, Monika K. Hellwig, dialogues with Daryl Domning throughout the book to present a balanced reappraisal of the doctrine of original sin from both a scientist's and theologian's perspective.

232 pages, Hardcover

First published February 28, 2006

Reviews

[Vagabond of Letters, DLitt · Rating 2 out of 5]

4/10

This is a poor, heterodox, ultimately failed take on original sin (and I'm an evolutionist) that's all mixed up with denial of the atonement, denial of omnipotence, process theology, Teilhardism, Matthew Foxian 'creational spirituality', libertarian free will, and other debris of 'progressive' 'theology'. The denial of the atonement seems to follow the denial of the traditional view of original sin, since Williams (Doing Without Adam and Eve), Haught, and all the other evolutionary theologians do it as well. I'm still seeking a reconciliation, and think my sad sketch is better than any I'm aware of in print.

The argument of the book boils down to 'process theology + open theism + libertarian free will = explains and justifies evil and sin because God literally can not do any better'. The author denies divine omnipotence and omniscience in the way of open theists, while claiming God is a maximal perfect being because the future is unknowable as a circle has 270 degrees, while omnipotence is bound by arbitrary paradoxes created by the author, such as that a special-creation universe can't be distinct from the creator but an evolutionary one is (this is asserted multiple times but never argued, and is illogical. The number of steps in the chain from the beginning until now is irrelevant to the divide between the Infinite and the Finite.).

However, the author has several good points and does a great service in blasting the cultural-transmission theory of 'original sin' to pieces. The cultural-transmission theory was begotten by and further begets SJWs, and claims original sin is solely generated by and defined as the 'cultural matrix of prejudice and oppression' we're born in to. Obviously, this school is deathly allergic to sociobiology or genetics of any sort. It also is fully Pelagian, but whether its Pelagianism or its Social Justice is the greater heresy is indeterminate.

The author does an EXCELLENT job of showing the necessity of natural 'evil' and animal suffering and death if God chooses to create an evolutionary world (or even any dynamic world), and shows, in my opinion conclusively, that natural 'evil' and the supposed suffering and wastefulness of evolution are illusory problems caused by a misframing of the question.

Sadly, Domning (Hellwig wrote maybe 10 pages of the book) basically puts all of the good parts of religion under evolution, and then tries to use religion to negate evolution by the opposition of 'original selfishness' (evolutionarily adaptive behavior) and 'religious virtue' (dysgenic, maladaptive, hate-thy-ingroup, love-thy-refugee, and it bears repeating, dysgenic behavior). Maybe it would convert a Leftist to his brand of liberal 'Catholicism', but if I bought it in full it would tend towards converting this Catholic to materialist evolutionism, since he locates all of the orthodoxy in the evolution and all of the a Leftism and liberal theology in the religion.

Not to mention the table-pounding for the mythical libertarian free will (see Pereboom, etc.) on virtually every page, facilely invoked as an explanation for everything the author can't explain (quite a lot). Libertarian free will is the ultimate handwavium and is used to its fullest extent by Domning, in a near-parody of 'it's a mystery, my child' religious explanations.

I'm letting Doming off easy for not being a trained theologian, too.

The go-to book on the Fall in an evolutionary world remains Hud Hudson's The Fall and Hypertime, which, ironically, is explicitly philosophical, less religious, but still manages to maintain more of the worldview, doctrine, and feeling of true religion than his competitors. His work is also much more rigorous (formal logic and syllogisms with presuppositions clearly stated).

[Jarrod Dillon · Rating 3 out of 5]

Interesting

It was a very interesting read. I don’t necessarily agree with the author, but I’m glad that he was able to share some of the scientific side of original sin.

[Paul Bruggink · Rating 5 out of 5]

This book is intended for readers who are struggling with how to reconcile their Christian faith and biological evolution. It seeks to show how the Christian doctrine of original sin can be understood in an evolutionary worldview. Unlike some other books on the same topic that either go too far or not far enough in attempting to reconcile biological evolution with Christianity, this book gets it right (in my opinion).

In Dr. Domning’s view, believers do not need to fear of advances in scientific knowledge, which tend to make clearer the truth that was there all along. Biological evolution sheds new light on a doctrine that has always been among the most baffling: original sin. He argues that sin (in the form of selfishness) is rooted in the farthest depths of evolutionary time and in the mechanics of the evolutionary process itself. Far from undermining the concept of original sin, therefore, the evolutionary perspective supports both the concept and its practical relevance as never before. Inherited evolutionary selfishness is the biological phenomenon that accounts for our theological need of grace and salvation.

In short, evolution is a better explanation than Augustine’s doctrine of original sin. The author prefers to speak of original sin as original selfishness. “Infants, for example, are guiltless of sin, but undeniably self-centered. This self-centeredness is in them by natural generation and is necessary and good for their survival, yet it is an obstacle to an eventual relationship with God. Hence they have the same need for Christ’s salvation as all other people (as the Church has always taught), even though they are as yet innocent of actual sin.” (p. 149)

Along the way, he lists 15 common objections to the Darwinian view of nature, followed by his response to each one. Objections covered include: (1) Isn’t evolution just a theory, not a proven fact, (2) Chance alone could not possible account for the complexity of life, (11) No process as wasteful as Darwinian evolution could be part of a “good” plan of creation, (4) The claim that humans are descended from mere animals is an affront to human dignity, and (15) The theory of evolution has no need of God; and if there is no God, there is no basis for morality, and our lives have no meaning or purpose.

In summation, evolutionary theology sees evolutionary science as a source of useful ideas and inspiration, and not just a source of theological headaches.

I like his writing style. He’s not a philosopher (thank God) and he’s not a theologian. His prose is full of good old common sense, very well written.

The book includes a 14-page bibliography, a 3-page scripture index, and a 3-page subject index.

[Connie · Rating 5 out of 5]

When did sin enter the world? Pre-conscious animals could not be held responsible for their fierce slaughter of prey or rivals for survival. We humans have the "problem of intentionality," says paleontologist, anatomist, and evolutionary biologist Daryl Domning, who with the late eminent Catholic theologian Monika Hellwig wrote Original Selfishness: Original Sin and Evil in the Light of Evolution. The problem of intentionality means that truly ethical behavior requires freedom from genetic or any other kind of compulsion. We can choose.

"There must be, in us as in other organisms, a genetic predisposition to act in self-serving ways...It must still be there in us, no matter how deeply buried under the later accretions of culture and mental versatility which dominate our overt behavior (and which can, if we choose, keep those old instincts from surfacing.) Chesterton, as usual, said it well: 'a permanent possibility of selfishness arises from the mere fact of having a self, and not from any accidents of education or ill-treatment.' And Genesis, as usual, also said it well, though allegorically: although the serpent in the story played the part of Satan, it was itself just one of the animals God had made (Genesis 3:1). Our inclination to sin, in short, arose out of our animal nature itself."

[Brian Beatty]

The first author, Daryl Domning, was my mentor in graduate school, and is a valued colleague now. Though I'm not religious, I'm eager to read this to gain some perspective on how he relates to his Catholicism as an evolutionary biologist.