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Katherine Johnson’s mathematical calculations helped guide some of America’s most important early space missions while she confronted the racial and gender barriers faced by Black women in twentieth-century America.
MORE →Reflects the personal views, recollections, and perspective of the author, Mike Davis.
This is a personal recollection on the Move fire on May 13, 1985
Theistic evolution (also known as theistic evolutionism or God-guided evolution, or alternatively called evolutionary creationism) is a view that God acts and creates through laws of nature. Here, God is taken as the primary cause while natural causes are secondary, positing that the concept of God and religious beliefs are compatible with the findings of modern science, including evolution. Theistic evolution is not in itself a scientific theory, but includes a range of views about how science relates to religious beliefs and the extent to which God intervenes. It rejects the strict creationist doctrines of special creation but can include beliefs such as creation of the human soul. Modern theistic evolution accepts the general scientific consensus on the age of the Earth, the age of the universe, the Big Bang, the origin of the Solar System, the origin of life, and evolution. Supporters of theistic evolution generally attempt to harmonize evolutionary thought with belief in God and reject the conflict between religion and science; they hold that religious beliefs and scientific theories do not need to contradict each other. Diversity exists regarding how the two concepts of faith and science fit together.
"Nothing in Biology Makes Sense Except in the Light of Evolution" is an essay by the evolutionary biologist Theodosius Dobzhansky, criticizing anti-evolution creationism and espousing theistic evolution. The essay was first published in American Biology Teacher in 1973. Dobzhansky first used the title statement, in a slight variation, in a 1964 presidential address to the American Society of Zoologists, "Biology, Molecular and Organismic", to assert the importance of organismic biology in response to the challenge of the rising field of molecular biology. The term "light of evolution"—or sub specie evolutionis—had been used earlier by the Jesuit priest and paleontologist Pierre Teilhard de Chardin and then by the biologist Julian Huxley. As he had said in his earlier presidential address, "If the living world has not arisen from common ancestors by means of an evolutionary process, then the fundamental unity of living things is a hoax and their diversity is a joke." The unity and diversity of life provide central themes for his essay.
Alternatives to Darwinian evolution have been proposed by scholars investigating biology to explain signs of evolution and the relatedness of different groups of living things. The alternatives in question do not deny that evolutionary changes over time are the origin of the diversity of life, nor that the organisms alive today share a common ancestor from the distant past (or ancestors, in some proposals); rather, they propose alternative mechanisms of evolutionary change over time, arguing against mutations acted on by natural selection as the most important driver of evolutionary change. This distinguishes them from certain other kinds of arguments that deny that large-scale evolution of any sort has taken place, as in some forms of creationism, which do not propose alternative mechanisms of evolutionary change but instead deny that evolutionary change has taken place at all. Not all forms of creationism deny that evolutionary change takes place; notably, proponents of theistic evolution, such as the biologist Asa Gray, assert that evolutionary change does occur and is responsible for the history of life on Earth, with the proviso that this process has been influenced by a god or gods in some meaningful sense. Where the fact of evolutionary change was accepted but the mechanism proposed by Charles Darwin, natural selection, was denied, explanations of evolution such as Lamarckism, catastrophism, orthogenesis, vitalism, structuralism and mutationism (called saltationism before 1900) were entertained. Different factors motivated people to propose non-Darwinian mechanisms of evolution. Natural selection, with its emphasis on death and competition, did not appeal to some naturalists because they felt it immoral, leaving little room for teleology or the concept of progress (orthogenesis) in the development of life. Some who came to accept evolution, but disliked natural selection, raised religious objections. Others felt that evolution was an inherently progressive process that natural selection alone was insufficient to explain. Still others felt that nature, including the development of life, followed orderly patterns that natural selection could not explain. By the start of the 20th century, evolution was generally accepted by biologists but natural selection was in eclipse. Many alternative theories were proposed, but biologists were quick to discount theories such as orthogenesis, vitalism and Lamarckism which offered no mechanism for evolution. Mutationism did propose a mechanism, but it was not generally accepted. The modern synthesis a generation later claimed to sweep away all the alternatives to Darwinian evolution, though some have been revived as molecular mechanisms for them have been discovered.
The Catholic Church holds no official position on the theory of creation or evolution, leaving the specifics of either theistic evolution or literal creationism to the individual within certain parameters established by the Church. According to the Catechism of the Catholic Church, any believer may accept either literal or special creation within the period of an actual six-day, twenty-four-hour period, or they may accept the belief that the earth evolved over time under the guidance of God. Catholicism holds that God initiated and continued the process of his creation, that Adam and Eve were real people, and that all humans, whether specially created or evolved, have and have always had specially created souls for each individual. Early contributions to biology were made by Catholic scientists such as the Augustinian friar Gregor Mendel. Since the publication of Charles Darwin's On the Origin of Species in 1859, the attitude of the Catholic Church on the theory of evolution has slowly been refined. For nearly a century, the papacy offered no authoritative pronouncement on Darwin's theories. In the 1950 encyclical Humani generis, Pope Pius XII confirmed that there is no intrinsic conflict between Christianity and the theory of evolution, provided that Christians believe that God created all things and that the individual soul is a direct creation by God and not the product of purely material forces. Today, the Church supports theistic evolution, also known as evolutionary creation. Catholic schools teach evolution as part of their science curriculum. They teach the fact that evolution occurs and that modern evolutionary synthesis is how evolution proceeds.
Before the 1921 destruction of Tulsa’s Greenwood District, Black residents had created a remarkable center of business and community life. The district included stores, professional offices, entertainment venues and homes owned by Black citizens. Understanding Greenwood means learning what was built—not only what was burned.
MORE →Madam C.J. Walker