Gavin Ortlund. <i>Retrieving Augustine’s Doctrine of Creation: Ancient Wisdom for Current Controversy</i>.

Ortlund’s goal in this well-written and timely study is to envision a conversation in which Augustine’s discussions of Gen 1–3 reframe, redirect, and refocus what Ortlund argues is a stalemate between three major positions among North American Christians regarding the doctrine of creation. He broadly categorizes these three positions as theistic evolution, old-earth creationism, and young-earth creationism. As a work of “theological retrieval” (p. 7), Ortlund often describes Augustine’s thought rather than evaluating it since his goal is thoughtful conversation, not a definitive solution to the stalemate. While not agreeing with all facets of Augustine’s thought, Ortlund carefully demonstrates how Augustine’s doctrine of creation helpfully critiques aspects of all three major positions held today, thereby exposing weaknesses in each position. In the same way we come to know the intricacies of our own culture better by experiencing other cultures, Ortlund argues that “Augustine can be valuable to us precisely where he is different from us” (p. 8).Chapters 1 and 2 discuss some of Augustine’s helpful differences: the significance creation holds in his broad theological vision and the importance of the virtue of humility in his reflections on the relationship between Scripture and science. Ortlund notes that Gen 1–3 is the topic of heated discussion today, yet the doctrine of creation is underdeveloped in many denominations. This contrasts with Augustine’s theology, which is permeated by a robust doctrine of creation. Ortlund argues that we should revisit our doctrine of creation in light of Augustine to assess whether and to what extent this essential doctrine has shaped our theological frameworks. We would also do well to cultivate the virtue of humility, heeding Augustine’s numerous warnings against making rash statements about things we cannot fully grasp. Ortlund argues that Augustine strikes a balance worthy of imitation: we do not “[shirk] the labor of investigation” but “[shun] the rashness of dogmatic assertion” (p. 96). This posture of humility enables Christians to learn from science where Scripture is silent and also to critique science when it rejects Scripture’s theological claims. Augustine’s virtue of humility enables a balance between strong theological affirmations and honesty about the questions surrounding the mysteries of creation.Ortlund next addresses the interpretation of the seven days of creation in Gen 1. Young-earth creationists often argue that their literal interpretation of seven, sequential, twenty-four-hour days is the consensus interpretation of premodern Christianity, but Augustine’s writings demonstrate that this is not the case. Augustine believed that God created the universe instantaneously and that the creation of humans occurred after an unknown amount of time had passed. Ortlund notes that, while Augustine was very concerned about the literal meaning of the text, he was also wary of literalism that eschewed the text’s allegorical, symbolic, and theological import. Thus, Augustine argued that, though Gen 1 sets the pattern for our seven-day week, our experience of twenty-four-hour days is unlike the days in Gen 1 and that the six days of creative work should not be understood as sequential. For Augustine, Gen 1 is structured as such to help humans encounter the mystery of creation within the limits of language that cannot capture instantaneous events.Ortlund next covers the issue of pre-fall animal death and its bearing on the young-earth argument that animal death is a post-fall phenomenon and that old-earth and theistic evolutionist perspectives capitulate to “Darwinian and secular claims” (p. 152). This discussion focuses on whether or not animal death is bad and a result of human sin. The young-earth view argues that animal death and violence is contrary to the original good creation while the old-earth and theistic evolutionist views suggest that it is amoral and distinct from the human experience of death. Ortlund engages two key ideas from Augustine to address this matter: the ideas of “temporal beauty” and of “perspectival prejudice” (p. 154). Augustine argued that animal death is not morally bad and instead reveals beauty, albeit a lower form of beauty, in the passing away of one creature so that it gives space for a new one. Augustine likens the progression of this temporal beauty to a poem whose beauty increases as the poetry unfolds line by line. He recognizes, however, that animal death and violence trouble humans but notes humans’ limited understanding and propensity to assess things as good or bad in reference to ourselves. This is foolish, however, since “God knows how the world works and we do not” (p. 169). God gives creatures purposes about which humans are naïve.The final chapter addresses questions surrounding Adam and Eve in relation to evolutionary theory, genetics, and Augustine’s concept of rationes seminales. Augustine argued that God’s instantaneous creative act contained all the design and potential for creation to reach its fullness, like a single seed that becomes a mature plant. Theistic evolutionists have found Augustine’s perspective advantageous for Christians to affirm evolutionary biology. Augustine, however, affirmed the fixity of species along with a complex understanding of Adam, Eve, and Eden as historical realities that are also symbolic and figurative. As such, Augustine’s rationes seminales certainly critiques secular evolutionary theory, but it also critiques those who insist on a purely historical Adam and Eve and deny that creational growth and development could be embedded within God’s creative design. Ortlund suggests that Augustine’s perspective provides guidance for Christians to engage the claims of modern science, holding firmly to orthodox theological convictions alongside a willingness to learn from science, and refraining from making rash assertions when the Bible is silent.Ortlund’s book will be helpful to all Christians who desire to learn more about the creation-evolution debate, to know how to dialogue with fellow Christians on the matter, and to be equipped to dialogue with secular evolutionary theory from a place of theological conviction. Pastors, university students, and Christians engaged in the sciences will find the book particularly helpful. I would recommend it for small group studies, adult Sunday school discussion, and theological classrooms. Ortlund models nuanced and patient dialogue, a valuable skill for all Christians to practice.

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