The Natural History Museum’s recent October 2024 post, Australopithecus afarensis: Lucy’s Species by Lisa Hendry, explores the discovery and significance of the famous “Lucy,” a name given to fossils found in Ethiopia.¹ It discusses the role of this species in the evolutionary timeline, presenting evidence supporting human evolution over millions of years. While the evolution perspective aligns with mainstream science, this view diverges from the interpretation of creation in The Bible. Specifically, Genesis provides a literal interpretation of creation where God describes humans as being directly created.

For many Christians, reconciling faith with science involves understanding the creation story as metaphorical or symbolic. By doing so, they harmonize their beliefs with evolutionary science, seeing both as complementary ways of understanding the world. However, Christians who hold to a literal interpretation of creation may view the evolutionary mindset as conflicting with their Christian Biblical Worldview.

The case for believing God uniquely created humans

The Genesis creation narrative opens with a profound declaration:

In the beginning, God created the heavens and the earth — Genesis 1:1

The Christian Biblical Worldview stage is centered on God as our Creator. He would then be considered the Creator for the farthest galaxies and the most minor details of all life on Earth. With this mindset, humankind’s creation is a deliberate and unique act.

Then God said, ‘Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the Earth’ — Genesis 1:26 

The language emphasizes the distinctiveness of humankind, created in God’s image as a spiritual and moral reflection of His character. As John Calvin noted in Institutes of the Christian Religion, “In man, we see a clear mirror of God’s wisdom, justice, and goodness.” ⁶ This role as an image-bearer forms the foundation of the Biblical view of human dignity and purpose.

In contrast, the Lucy’s Species article places Australopithecus afarensis in the evolutionary timeline, suggesting that this species lived between 3.9 and 2.9 million years ago and represents an early ancestor of modern humans. For many Christians, this evolutionary mindset directly challenges our Biblical timeline, which places humanity’s origin within the last 6,000 to 10,000 years.

The differences also go beyond just timing. Evolutionary theory describes humanity as the result of a gradual process, where ape-like ancestors slowly developed traits leading to modern humans. The article on Lucy’s Species highlights bipedalism — a trait that aligns with walking upright — but also notes small brain size and long arms, more similar to apes. This intermediate form fits the evolutionary model but contrasts with the Genesis account, which describes humans as fully formed and distinct from other creatures from their creation.

Creationists often interpret fossils through a different lens. Instead of viewing Australopithecus afarensis as a transitional form of man, they classify such fossils as extinct ape species. This perspective maintains that humanity was created separately and uniquely without evolution. Charles Spurgeon expressed this confidence in the harmony of God’s works and word in his sermon, The Power of the Holy Ghost, stating, “God’s works and His Word never contradict; if there is conflict, the fault lies in our interpretation.” ⁷

The article also assumes a naturalistic approach to the origins of humanity, which implicitly challenges our literal interpretation. The Bible portrays Adam and Eve as the first humans created directly by God to reflect His image and to steward all creation. This literal reading of Genesis ties directly to our central Christian doctrines, including the fall of humanity and the need for redemption through Christ.

When examining these differing accounts, it’s important to remember that the Genesis narrative speaks to more than the mechanics of creation. It affirms that humans are not mere accidents of biology but intentional creations of a loving God. Oswald Chambers observed, “The essence of humanity is not in its biology but in its relationship with God.” ⁹

The Biblical creation account provides a mindset for understanding humanity’s spiritual nature, moral responsibility, and ultimate purpose. While the Lucy’s Species article may offer insights into the physical world, they do not address the more profound questions of our identity and the meaning of life. By revealing humanity’s place in God’s plan, the Bible invites us to see ourselves not as the product of chance, but as people created with dignity, purpose, and eternal significance.

The case for questioning humanity’s identity

The discovery of “Lucy” continues to spark debate about human origins and our identity. For those who see these fossils as evidence for evolution between apes and humans, the existence of fossils raises questions about what it means to be made in the image of God.

From a Biblical perspective, humanity’s value lies not in a biological progression of evolution, but in a unique relationship with our Creator. The Genesis account affirms that humans are intentionally created, bearing God’s image as a reflection of His character. This spiritual distinction is echoed by Oswald Chambers, who said, “It is not what a man does that is of final importance, but what he is in what he does.” ¹⁰

Fossilized remains are presented as a bridge between ape-like ancestors and modern humans, with evidence such as bipedal traits alongside long arms and curved fingers suited for tree-dwelling. While these features align with evolutionary theory, their interpretations remain open to challenge.

Those with a creationist mindset would challenge these conclusions, suggesting that these features represent variations within extinct apes. James B. Stump discusses the ongoing debate within scientific communities, which “does not convincingly document a single transition from one species to another.” In his Four Views on Creation, Evolution, and Intelligent Design, he observes that “the fossil records are speculative at best.” ⁴ 

For those who hold to a Biblical Christian Worldview, a potential “missing link” does not diminish the claim that humanity is distinct. Genesis describes humans as bearing God’s image, capable of moral reasoning, creativity, and fellowship with Him. These traits go beyond just physical and point to a spiritual identity.

While the fossil record may offer insights into the history of life, it cannot address humanity’s spiritual nature or purpose. Said another way, from the Biblical mindset, the uniqueness of humans is not due to evolution but to their capacity for a relationship with God. Whether the fossils were from an ape or our ancestors, they do not define what it means to be human. Only our Creator does.

The case for interpreting Genesis symbolically

Those who adopt a symbolic interpretation often aim to harmonize the Bible with scientific findings, particularly in geology and biology.

However, a literal interpretation of Genesis emphasizes the supernatural nature of creation and humanity’s unique role within it. This view maintains that God created the world in six days and directly formed humankind in His image. R.C. Sproul’s Not a chance: The myth of chance in modern science and cosmology captures the theological stakes, warning, “To deny the historicity of Adam is to open the door to a denial of the redemptive work of Christ.” ² For those who hold to a literal view, Genesis is not just a story about creation, but also a foundation for understanding sin, salvation, and foreshadowing the birth of Jesus.

Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned — Romans 5:12 

Here, Paul’s teaching underscores Adam’s sin and humanity’s need for redemption through Christ. If Adam is not a historical figure, the coherence of Paul’s argument — and the gospel — begins to unravel.

Also, Lucy’s Species article could implicitly support a non-literal interpretation of Genesis and treat evolutionary theory as a fact. However, this approach conflicts with essential theological doctrines rooted in Genesis — such as the belief that humanity is uniquely created as God’s image-bearers, distinct from all other creatures (Genesis 1:26–27). It also undermines the Biblical understanding that death and suffering entered the world through sin (Romans 5:12), not through millions of years of evolution.

It could also be important to note that Jesus affirmed the creation of man in Genesis. Here Adam and Eve are referred to as real individuals; Jesus reinforces the importance of Genesis as a historical account.

But from the beginning of creation, ‘God made them male and female.’ — Mark 10:6 

Adopting a symbolic view of Genesis, while appealing to those seeking harmony with science, also risks undermining the authority of Scripture. As Deborah B. Haarsma and Loren D. Haarsma note in Origins: Christian Perspectives on Creation, Evolution, and Intelligent Design, “A non-literal interpretation of Genesis undermines the foundational truths of the Christian faith, including the nature of sin and the need for redemption.”³ This theological conflict is significant for Christians who hold Scripture as authoritative.

Ultimately, how Christians interpret Genesis shapes their understanding of humanity, sin, and salvation. Whether one approaches Genesis literally or symbolically, it is essential to hold fast to its central truth — God created humanity uniquely and purposefully. Humanity bears His image and is designed for fellowship with Him. This truth remains foundational, even as we wrestle with integrating our faith with science.

The case for exceptional human-like beings in Biblical history

While not referenced in Lucy’s Species article, the Bible describes certain groups of human-like beings — such as the Nephilim, Rephaim, Anakim, and Emim — as extraordinary in stature, strength, or significance. These beings stand out in Biblical narratives and invite comparisons to physical evidence like fossils, including Australopithecus afarensis. While these Biblical groups differ from modern scientific interpretations, they could offer a mindset for understanding exceptional human-like traits.

The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of man and they bore children to them. These were the mighty men who were of old, the men of renown — Genesis 6:4

This brief but striking description introduces the Nephilim as hybrid or extraordinary beings known for their might. Later, the Rephaim are described as a race of giants tied to Canaan. King Og of Bashan, for instance, is connected to this group and is noted for his iron bed, measuring 13.5 feet long (Deuteronomy 3:11). Similarly, the Anakim, encountered by Israelite spies in Numbers, are described as so towering that the Israelites felt like “grasshoppers” in comparison (Numbers 13:33). The Emim, called “giants” by the Moabites, are also linked to exceptional stature and might (Deuteronomy 2:10–11).

These Biblical accounts point to a categorization of human-like beings that surpass ordinary human traits. Within a creationist mindset, these beings might be understood as extinct, or exceptional groups within humanity’s broader history, distinct from Adam and Eve’s lineage but part of the pre-flood or post-flood world.

For example, skeletal remains suggest unique characteristics like bipedalism, long arms, and a smaller brain size. While evolutionary science views these traits as transitional, creationists might interpret such fossils as remnants of extinct human-like kinds. These beings could represent groups outside Adam’s lineage or forms of humanity that do not fit neatly into modern categories.

A creationist perspective could view these beings as part of a distinct group within humanity’s history, integrating Biblical accounts with fossil evidence to explain their unique characteristics.

Christians can approach anthropology from a Biblical mindset by linking the Nephilim and similar groups to fossil interpretations. As Oswald Chambers writes in My Utmost for His Highest, “Faith never knows where it is being led, but it loves and knows the One who is leading.” ¹⁰ This perspective emphasizes that the Biblical narrative provides historical insight and a theological lens for understanding humanity’s past.

The case for reconciling science with faith

Reconciling science and faith often involves engaging with challenging questions. In his sermon, Christ and His Co-Workers, Charles Spurgeon, once said, “The Word of God is like a lion. You don’t have to defend it. Let it loose; it will defend itself.” ⁸ This perspective reminds Christians that scientific exploration need not undermine Scripture. Instead, it can invite more profound reflection on God’s creative work while remaining anchored in truth.

These dating methods described in Lucy’s Species, widely used to establish long timelines for evolutionary history, rely on several speculative assumptions. For instance, radiometric dating assumes that decay rates of isotopes have remained constant, that the initial conditions of the measured material are known, and that the system remained closed with no contamination. These are significant assumptions, none of which can be conclusively proven.

Anomalies in radiometric dating, such as modern volcanic rocks being dated as millions of years old, raise questions about reliability. Creationists highlight these inconsistencies and point to carbon-14 dating, which often suggests much younger fossil ages, aligning with a Biblical timeline of thousands of years.

These critiques highlight the fragility of the timeline that underpins evolutionary theory. As noted by Stump in Four Views on Creation, Evolution, and Intelligent Design, “Radiometric dating methods are based on assumptions that cannot be proven and are often questioned by those who hold to a young-earth creationist view.”⁴

For Christians, dating methods provide an opportunity to reflect on the assumptions that shape science and faith. While science often operates under the mindset of methodological naturalism — explaining all phenomena through purely physical or material causes — faith calls believers to recognize the role of an intelligent Creator. As Morgan et al. observes in Theistic Evolution: A Scientific, Philosophical, and Theological Critique, “Methodological naturalism asserts that to qualify as scientific, a theory must explain all phenomena by reference to purely physical or material — that is, non-intelligent or non-purposive — causes or processes.”

At its core, the timeline question is not merely a scientific debate but a theological one. Whether one interprets Genesis literally or symbolically, the central truth remains — humanity is uniquely created in God’s image and reflects His glory and purposes. Scientific findings may challenge or refine our understanding of the physical world, but cannot diminish the spiritual truths found in God’s one True Word.

Engaging with these issues requires humility, discernment, and a willingness to grapple with complexities. As Christians reflect on scientific claims like those surrounding “Lucy,” they are invited to marvel at the depth of God’s wisdom and the intricacy of His creation. Faith and science, though often viewed in conflict, can point us toward our Creator, who holds all truth.

The case for embracing faith, trust, and hope

Engaging with both perspectives allows Christians to deepen their understanding of God’s creative work and their place within it. This tension between science and Scripture reminds us that faith often involves grappling with questions we may never fully answer.

Now faith is the assurance of things hoped for, the conviction of things not seen — Hebrews 11:1

Though mysteries remain, these moments are opportunities to respond with faith in the Creator, who holds all truth. As we place our hope in Him, we find the eternal answer to life’s most significant questions in Jesus Christ, the Creator and sustainer of all things.

References

¹ Hendry, L. (October 2024). Australopithecus afarensis, Lucy’s species. Natural History Museum.

² Sproul, R. C. (1994). Not a chance: The myth of chance in modern science and cosmology. Grand Rapids, MI: Baker Books.

³ Haarsma, D. B., & Haarsma, L. D. (2011). Origins: Christian perspectives on creation, evolution, and intelligent design. Grand Rapids, MI: Faith Alive Christian Resources.

⁴ Stump, J. B. (2017). Four views on creation, evolution, and intelligent design. Grand Rapids, MI: Zondervan.

⁵ Moreland, J. P., Meyer, S. C., Shaw, C., Gauger, A. K., & Grudem, W. (2017). Theistic evolution: A scientific, philosophical, and theological critique. Wheaton, IL: Crossway.

Biblical Commentary

⁶ Calvin, J. (1536). Institutes of the Christian religion (1st ed.). Basel, Switzerland: Thomas Platter and Balthasar Lasius.

⁷ Spurgeon, C. H. (1857). The Power of the Holy Ghost. In The New Park Street Pulpit (Vol. 3). London: Passmore & Alabaster.

⁸ Spurgeon, C. H. (1886). Christ and His Co-Workers. In The Metropolitan Tabernacle Pulpit (Vol. 42). London: Passmore & Alabaster.

⁹ Chambers, O. (1912). Biblical psychology: A commentary on the relationship of God with His creation — Mankind, the souls, spirits, and minds of human beings. London: Simpkin, Marshall, Hamilton, Kent & Co.

¹⁰ Chambers, O. (1927). My utmost for His highest. London: Dodd, Mead & Company.

The opinions expressed here are my own and do not reflect the views or positions of my employer.