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|Early in May, 1985, I was the only creationist attending a two-day
university symposium on "Information, Entropy and Evolution." In the formal
addresses and discussion periods brilliant scientists and philosophers made heroic efforts
to tie biology, physics, and cosmogony and evolution together in a unified system of
scientific theories. Overarching every consideration was the grand assumption that
evolution of the universe and of life is a "fact." Therefore, life, physics and
evolution must be tied together in some way. But it was evident to more than one person
there that the necessary evidence is still missing. The only thing which presently ties
these areas together is philosophy. It is the philosophy of materialism, the belief that
everything can be explained by the properties of atoms and the laws of physics--when
scientists learn enough. Any other explanation, creation by a God, for example would have
been hooted off the floor. To this observer the spirit of rejection of God our Creator
often could almost be felt in the auditorium. As David observed in Psalm
10:4 concerning the wicked, "God is not in all his thoughts."
On the second day of the symposium one of the attendants introduced himself to me as a friend of a mutual acquaintance from over thirty years ago. He has been teaching in the biology department of a public college for 21 years. He explained enthusiastically how he teaches a course about evolution, accepting evolution as true, but believing that evolution is the method God has used to create. In other words he believes in theistic evolution. He indicated that holding this view makes him acceptable to the college administration and enables him to share the Christian faith with college professors and students who would not give him an ear if he believed in special creation. He said that in his classroom he offers theistic evolution to his students as the way to be scientific while retaining one's faith. At the lunch table I explained what I believe to be the right position for a Christian to hold concerning science, creation and evolution. Our Creation Essays have developed this pretty thoroughly, but we have not dealt with the idea of theistic evolution.
So What Is Wrong With Theistic Evolution?
1. Theistic evolution (TE) contradicts the plain words of the Bible.
2. TE, since it simply accepts and baptizes materialistic evolution, is subject to all of the scientific objections to materialistic evolution.
3. Belief in TE places a person right in the middle of an intellectual no man's land where he is a target shot at from both sides of the battlefield.
4. TE is not a solution for the problems related to teaching origins theories in public school science. It is simply another religious viewpoint which differs sharply from the materialistic and the biblical viewpoints. As such it would be a violation of the First Amendment rights of believers in special creation to attempt to balance materialistic evolution with some teaching of theistic evolution.
5. TE requires God to use the deaths of untold billions of animals and of pre-humans to do His work of creation. This surely casts a cloud over His character as a God of mercy and love and wisdom, not to say of sovereign power.
6. TE makes human nature merely modified animal nature, and human behavior merely modified animal behavior. For all practical purposes the biblical concept of an absolute moral law for mankind becomes indefensible. The natural lawlessness of unregenerate humans becomes the norm, and improvement is deemed possible only by evolution or genetic engineering.
7. Among other virtual biblical doctrines which TE undermines is the doctrine of the unity of the human race in one man, Adam (Romans 5:12-21, I Corinthians 15:21-23, 45-50). TE really does away with this unity by denying the historicity of Adam whom Christ affirmed to be a real historical person when He confirmed the Mosaic account of the creation of Adam and Eve (Matthew 19:4-6). The passages cited above in Romans and I Corinthians teach the divine plan of redemption is tied to the unity of the race in one man Adam, so that the Church might be redeemed by the last Man, Christ. But TE eliminates both this unity and the need of salvation for a race of improved apes who can have no more moral responsibility than did the tribe of more primitive apes from which they supposedly descended. Thus in several ways TE strikes at the central doctrine of biblical Christianity, that of the redemptive ministry of Jesus Christ, rendering it both unnecessary and impossible.
8. TE makes the Lord Jesus Christ, whom the Bible reveals to be God incarnate, into a made-over ape, one who just happened to be more successful than other humans in overcoming the bestial influences of his animal ancestry.
9. TE requires God to wait for billions of years for His words of creation quoted in Genesis 1 to be obeyed. Thus His omnipotence and sovereignty over the universe are brought into question. In actual fact, the Scriptures seem to indicate immediate fulfillment of His creation command (Psalm 33:9, 148:5).
Biblical special creation, we believe, not theistic evolution, provides right answers and solves problems concerning faith and science.
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