The Racist Roots of Young-Earth Creationism

I recently saw an article regarding Dr. Henry Morris, a YEC icon, essentially accusing him of racism. What I found was pretty disturbing. She rightly critiqued Ken Ham’s faulty attempts to make Evolution a racist idea. I will be sampling from her article, but go read the entire thing. Though, this critique isn’t a new one, here is a critique of the same book by Morris by someone in 2013.  

Young-Earth Creationism and Evolution are both ideas that claim to be supported by Science, while both views can have implications on race, neither is racist in and of itself.

People have always tried to use ideas to support their preconceived prejudices. As Libby Anne pointed out, people used Evolution to assert that Caucasians were more highly evolved than the other races and that the curse of Ham is still a curse on the black race today.

Ken Ham’s Creation Museum supports the Hamite theory of origins which has roots in racism. We will get in a circular bout if we discuss whether or not the Bible teaches the hamite theory of origins, whether it is true or not, you can’t ignore the conclusions this theory takes the person who accepts it.  I won’t go far as to say Ham is racist because he believes this theory, for that would be as silly as saying someone is racist for believing in Evolution. 

Here is an image from a creationist textbook used in Texas Public Schools, parroting the hamite theory of origins

The purpose of this post is not to examine the Hamite theory from an exegetical point of view, but needless to say, the Hamite theory is rejected by science.

The point of this post is to show that while it is true that some adherents to YEC or Evolution are/were racist, this does not negate the idea. What matters is evidence. To my fellow Christians, please dump the “Evolution is racist” arguments, they’re awful.

Recommended Resource


Re-constructing Babel: Discourse analysis, hermeneutics and the Interpretive Arc Allan Bell Discourse Studies, Vol. 13, No. 5, Special Issue on Hermeneutics and Discourse Analysis (October 2011), pp. 519-568

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