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 g An example might be that most people hold to some sort of moral absolute
against physically harming young children. g 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.
g g g g McQuilkin and Copan note several issues with this view. g 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 g Second, McQuilkin and Copan argue that God’s involvement makes better sense
of human dignity. g Humanity has no dignity if it is the result of “mindless, impersonal,
valueless, material forces.”3 g If humanity has value, does it not make more sense to say
something valuable (God) created value instead of “valuelesness” producing value?4 g Third,
they argue that with an evolutionary process, we cannot trust our own beliefs. g What we
believe is merely a product of trying to earn survival, not trying to ascertain truth.5 g Much
of what might be most natural to believe may in fact not be true. 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 g 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. g Though it
describes behavior well for its model, it fails to create any moral “oughts.”7
g g g g McQuilkin and Copan have done a fine job looking at some of the issues with
evolutionary ethics. g 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. g They
have failed to note that evolutionary ethics itself is entirely incompatible with the Christian
God. g For example, how ought one to live if they ultimately hold to evolutionary ethics? g
Ought they not to kill the disabled and the weak to keep them from reproducing weak
genes? g 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? The
very nature of prioritizing survival is counter to the character of God and what he has
commanded in his law. g It runs against the nature of true love, which lays its life down for
its friends (John 15:13). g Additionally, if God exists, than the moral standard of the
universe rests him. g 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.
g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g g
g g g g 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.
g g g g 2 Ibid.
g g g g 3 Ibid.
g g g g 4 Ibid.
g g g g 5 Ibid., 181.
g g g g 6 Ibid.
g g g g 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.
