Creationism in the Netherlands

Church history, 2012

The Netherlands is, besides the United States, one of the few countries where debates about creationism have been raging for decades. Strict creationism has become deeply rooted in traditional Reformed (Calvinist) circles, which is all the more remarkable as it stemmed from a very different culture and theological tradition. This essay analyses the historical implantation of this foreign element in Dutch soil by investigating the long-term interaction between American creationism and Dutch "neo-Calvinism," a movement emerging in the late nineteenth century, which attempted to bring classical Calvinism into rapport with modern times. The heated debates about evolution in the interbellum period as well as in the sixties-periods characterized by a cultural reorientation of the Dutch Calvinists-turn out to have played a crucial role. In the interbellum period, leading Dutch theologians-fiercely challenged by Calvinist scientists-imported US "flood geology" in an attempt to stem the process of modernisation in the Calvinist subculture. In the sixties many Calvinists abandoned their resistance to evolutionary theory, but creationism continued to play a prominent role as the neo-Calvinist tradition was upheld by an orthodox minority, who (re-)embraced the reviving "Genesis Flood" creationism. The appropriation of American creationism was eased by the earlier Calvinist-creationist connection, but also by "inventing" a Calvinist-creationist tradition, suggesting continuity with the ideas of the founding fathers of neo-Calvinism. This article aims to contribute to a better understanding of what Ronald L. Numbers has recently called the "globalization" of the "science-and-religion dialogue."

Politics, Religion & Ideology, 2016

Public Understanding of Science, 2012

Evolution has met with considerable religious opposition for 150 years and is still controversial among various religious groups. This article tries to understand the evolution controversy by reframing it as a phenomenon of public understanding of science. Three paradigms were used as hypotheses for the rejection of evolution by Dutch Protestant Christians: knowledge deficit, attitude deficit and trust deficit. Ten Dutch Protestants rejecting evolution were interviewed about their views concerning evolution and science. It was found that the main reason for rejecting evolution was an a priori decision to trust the Bible more than science. Any views on science and evolution were based on this decision, so all three hypotheses, which suggest an a posteriori decision, were found to be not sufficient to explain the rejection of evolution, even though both a knowledge deficit and a trust deficit were found for some participants. However, all respondents felt that their a priori decision was supported by scientific facts. All respondents stated that evolution does not meet the criteria for good science and is therefore as unscientific as the belief in creation. Excluding evolution from science allows the respondents to retain their positive attitudes towards science.

2019

Alle rechten voorbehouden. Niets uit deze uitgave mag worden verveelvoudigd, opgeslagen in een geautomatiseerd gegevensbestand, of openbaar gemaakt, in enige vorm of op enige wijze, hetzij elektronisch, mechanisch, door fotokopieën, opnamen, of enige andere manier, zonder voorafgaande toestemming van de uitgever.

Ars Disputandi, 2005

Evolution: Education and Outreach, 2010

Every discipline has its hazards, and for evolution scientists and educators, a major hazard consists of encounters with creationists, their rhetoric, and their attempts to insert antievolutionism into public education. Preparation for this hazard should be a standard part of the background of professional evolutionists. One important piece of this preparation involves understanding the historical origins of creationism within the wider history of western Christianity, especially evangelical Protestantism and its development in the United States. Here, I place the standard histories of "creation science" by Numbers and Larson (covering primarily the early 1900s to the 1980s) into this larger context (going back to the evangelical split over slavery before the Civil War and during), and then show how the "intelligent design" movement (from the 1980s until the present) fits squarely within the long history of primarily evangelical, biblicist opposition to evolution. The major creationist movements and slogans are identified and also placed into this historical picture. In summary, while creationism has evolved diverse labels and strategies for legal and rhetorical purposes, its fundamental essence remains unchanged. That essence is advocacy of miraculous divine intervention, i.e., special creation, in the history of life, and the claim that science must acknowledge special creation or dire consequences for society will follow.

Studies in History and Philosophy of Biological and Biomedical Sciences, 2014

Creationism is an ambiguous term used in a variety of contexts: political, scientific, religious and educational. This paper attempts to trace the discourse on creationism in two European countries (France and the United Kingdom) and show how different cultural backgrounds shape the construction of its meaning. The striking difference between the total redefinition of the narration on creationism in France after the Harun Yahya's case, and the practically oriented steady development of the discussion in the United Kingdom seems to result from two different political sensitivities, deeply rooted in local cultures. The goal of my paper is doublefold. It attempts to present the emergence of two distinct incommensurable conceptualisations of a social problem and in the same time it tries to answer how to discuss them in a democratic framework.