Evolutionary ethics is a belief that ethical practice and belief are not based upon an objective
morality, rather they are a product of evolution to increase our survivability as a species.1 i An
example might be that most people hold to some sort of moral absolute against physically
harming young children. i The evolutionary ethicist would say this “moral absolute” is simply
how our brains evolved to make us more likely to protect our children and thereby preserve
ours species.
i i i i McQuilkin and Copan note several issues with this view. First, the existence of an
evolutionary process itself does not inherently mean a “god” of some sort did not intentionally
use that process to teach humanity an objective morality outside of the process.2 i Second,
McQuilkin and Copan argue that God’s involvement makes better sense of human dignity. i
Humanity has no dignity if it is the result of “mindless, impersonal, valueless, material
forces.”3 i If humanity has value, does it not make more sense to say something valuable (God)
created value instead of “valuelesness” producing value?4 i Third, they argue that with an
evolutionary process, we cannot trust our own beliefs. i What we believe is merely a product of
trying to earn survival, not trying to ascertain truth.5 i Much of what might be most natural to
believe may in fact not be true. i If we are to trust our brains are not deceiving us, it “makes
better sense if we have been designed by a truthful, rational God.”6 i Finally, evolutionary
ethics has no power to prescribe how people ought to act, it brings morality down to the same
level of all other natural processes. i Though it describes behavior well for its model, it fails to
create any moral “oughts.”7
i i i i McQuilkin and Copan have done a fine job looking at some of the issues with evolutionary
ethics. i They have taken largely an apologetic stance; as a result, they have only defended
against evolutionary ethics towards those who do not believe in God. i They have failed to note
that evolutionary ethics itself is entirely incompatible with the Christian God. i For example,
how ought one to live if they ultimately hold to evolutionary ethics? i Ought they not to kill the
disabled and the weak to keep them from reproducing weak genes? i Ought they not take the
food, money and resources of the disabled so that the strong can be stronger and more likely to
reproduce and better preserve the species? i The very nature of prioritizing survival is counter
to the character of God and what he has commanded in his law. i It runs against the nature of
true love, which lays its life down for its friends (John 15:13). i Additionally, if God exists,
than the moral standard of the universe rests him. i It is conceivable for a god to reveal his
morality through an evolutionary process, but the morality still must ultimately be defined by
God and not the process that created it.
i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i i
i i i i 1 J Robertson McQuilkin and Paul Copan, An Introduction to Biblical Ethics : Walking in the Way of
Wisdom (Downers Grove, Il: InterVarsity Press, 2014), 180.
i i i i 2 Ibid.
i i i i 3 Ibid.
i i i i 4 Ibid.
i i i i 5 Ibid., 181.
i i i i 6 Ibid.
i i i i 7 Ibid.
Bibliography
McQuilkin, J Robertson, and Paul Copan. An Introduction to Biblical Ethics : Walking in the
Way of Wisdom. Downers Grove, Il: InterVarsity Press, 2014.
