The status of creation and evolution in public education can be the subject of substantial debate in legal, political, and religious circles. The situation ranges from countries not allowing teachers to discuss the evidence for evolution or the modern evolutionary synthesis, which is the scientific theory that explains evolution, to allowing evolutionary biology to be taught like any other scientific discipline.
While some religions do not have theological objections to the modern evolutionary synthesis as an explanation for the present form of life on Earth, there has been much conflict over this matter within the Abrahamic religions, some adherents of which are vigorously opposed to the consensus view of the scientific community. Conflict with evolutionary explanations is greatest in literal interpretations of religious documents, and resistance to teaching evolution is thus related to the popularity of these more literalist views.
In Western countries, the inclusion of evolution in science courses has been mostly uncontroversial, with the exception of parts of the United States. There, the Supreme Court has ruled the teaching of creationism as science in public schools to be unconstitutional. Intelligent design has been presented as an alternative explanation to evolution in recent decades, but it has also been ruled unconstitutional by a lower court.
United States
In the United States, creationists and proponents of evolution are engaged in a long-standing battle over the legal status of creation and evolution in the public school science classroom.
Early law
Until the late 19th century, creation was taught in nearly all schools in the United States, often from the position that the literal interpretation of the Bible is inerrant. With the widespread acceptance of the theory of evolution in the 1860s after being first introduced in 1859, and developments in other fields such as geology and astronomy, public schools began to teach science that was reconciled with Christianity by most people, but considered by a number of early fundamentalists to be directly at odds with the Bible.
In the aftermath of World War I, the Fundamentalist-Modernist Controversy brought a surge of opposition to the idea of evolution, and following the campaigning of William Jennings Bryan several states introduced legislation prohibiting the teaching of evolution. By 1925, such legislation was being considered in 15 states, and passed in some states, such as Tennessee. The American Civil Liberties Union offered to defend anyone who wanted to bring a test case against one of these laws. John T. Scopes accepted, and he taught his Tennessee class evolution in defiance of the Butler Act. The textbook in question was Hunter's Civic Biology (1914).
The trial was widely publicized by H. L. Mencken among others, and is commonly referred to as the Scopes Monkey Trial.
Scopes was convicted; however, the widespread publicity galvanized proponents of evolution.
When the case was appealed to the Tennessee Supreme Court, the Court overturned the decision on a technicality (the judge had assessed the fine when the jury had been required to). Although it overturned the conviction, the Court decided that the law was not in violation of the First Amendment. The Court held,
"We are not able to see how the prohibition of teaching the theory that man has descended from a lower order of animals gives preference to any religious establishment or mode of worship. So far as we know, there is no religious establishment or organized body that has in its creed or confession of faith any article denying or affirming such a theory." Scopes v. State 289 S.W. 363, 367 (Tenn. 1927).
The interpretation of the Establishment clause up to that time was that Congress could not establish a particular religion as the State religion. Consequently, the Court held that the ban on the teaching of evolution did not violate the Establishment clause, because it did not establish one religion as the "State religion." As a result of the holding, the teaching of evolution remained illegal in Tennessee, and continued campaigning succeeded in removing evolution from school textbooks throughout the United States.
Modern legal cases
In 1967, the Tennessee public schools were threatened with another lawsuit over the Butler Act's constitutionality, and, fearing public reprisal, Tennessee's legislature repealed the Butler Act. In the following year, 1968, the Supreme Court of the United States ruled in Epperson v. Arkansas that Arkansas's law prohibiting the teaching of evolution was in violation of the First Amendment. The Supreme Court held that the Establishment Clause prohibits the state from advancing any religion, and determined that the Arkansas law which allowed the teaching of creation while disallowing the teaching of evolution advanced a religion, and was therefore in violation of the 1st amendment Establishment clause. This holding reflected a broader understanding of the Establishment Clause: instead of just prohibiting laws that established a state religion, the Clause was interpreted to prohibit laws that furthered religion. Opponents, pointing to the previous decision, argued that this amounted to judicial activism.
In reaction to the Epperson case, creationists in Louisiana passed a law requiring that public schools should give "equal time" to "alternative theories" of origin. The Supreme Court ruled in Edwards v. Aguillard that the Louisiana statute, which required creation to be taught alongside evolution every time evolution was taught, was unconstitutional.
The Court laid out its rule as follows:
"The Establishment Clause forbids the enactment of any law 'respecting an establishment of religion.' The Court has applied a three-pronged test to determine whether legislation comports with the Establishment Clause. First, the legislature must have adopted the law with a secular purpose. Second, the statute's principal or primary effect must be one that neither advances nor inhibits religion. Third, the statute must not result in an excessive entanglement of government with religion. Lemon v. Kurtzman, 403 U.S. 602, 612-613, 91 S.Ct. 2105, 2111, 29 L.Ed.2d 745 (1971). State action violates the Establishment Clause if it fails to satisfy any of these prongs." Edwards v. Aguillard 482 U.S. 578, *582-583, 107 S.Ct. 2573, 2577 (U.S.La.,1987).
The Court held that the law was not adopted with a secular purpose, because its purported purpose of "protecting academic freedom" was not furthered by limiting the freedom of teachers to teach what they thought appropriate; ruled that the act was discriminatory because it provided certain resources and guarantees to "creation scientists" which were not provided to those who taught evolution; and ruled that the law was intended to advance a particular religion because several state senators that had supported the bill stated that their support for the bill stemmed from their religious beliefs.
While the Court held that creationism is an inherently religious belief, it did not hold that every mention of creationism in a public school is unconstitutional:
"We do not imply that a legislature could never require that scientific critiques of prevailing scientific theories be taught. Indeed, the Court acknowledged in Stone that its decision forbidding the posting of the Ten Commandments did not mean that no use could ever be made of the Ten Commandments, or that the Ten Commandments played an exclusively religious role in the history of Western Civilization. 449 U.S., at 42, 101 S.Ct., at 194. In a similar way, teaching a variety of scientific theories about the origins of humankind to schoolchildren might be validly done with the clear secular intent of enhancing the effectiveness of science instruction. But because the primary purpose of the Creationism Act is to endorse a particular religious doctrine, the Act furthers religion in violation of the Establishment Clause." Edwards v. Aguillard 482 U.S. 578, 593-594, 107 S.Ct. 2573, 2583 (U.S.La.,1987)
Just as it is permissible to discuss the crucial role of religion in medieval European history, creationism may be discussed in a civics, current affairs, philosophy, or comparative religions class where the intent is to factually educate students about the diverse range of human political and religious beliefs. The line is crossed only when creationism is taught as science , just as it would be if a teacher were to proselytize a particular religious belief.
Movements to teach creationism in schools
There continue to be numerous efforts to introduce creationism in US classrooms. One strategy is to declare that evolution is a religion, and therefore it should not be taught in the classroom either, or that if evolution is a religion, then surely creationism as well can be taught in the classroom.
In the 1980s Phillip E. Johnson began reading the scientific literature on evolution. This led to the writing of Darwin on Trial, which examined the evidence for evolution from religious point of view and challenged the assumption that the only reasonable explanation for the origin of species must be a naturalistic one, though science is defined by searching for natural explanations for phenomena. This book, and his subsequent efforts to encourage and coordinate creationi
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