The Untenable Position of the Christian Evolutionist

Until the nineteenth cen­tury there was only one generally accepted explana­tion of the origin of man—the creation story of Genesis. Con­versely, in the twentieth cen­tury an evolutionary concept of Creation holds almost universal sway. In an effort to harmonize these diametrically opposed concepts, a large seg­ment of our Christian leadership endeavors to "explain" Genesis, the first book of the Bible, in terms of theories that first came to the attention of the masses in the time of Darwin. The lack of a candid analysis to­ward this impossible coalition is responsible for one of the greatest intellectual blun­ders of our time.

The objective of this discussion is not to re-enact the Scopes trial of 1925 nor to per­suade anyone as to which is truth and which is error; but rather to demonstrate that these two concepts or doctrines (Chris­tianity and evolution) are completely an­tagonistic toward each other.

Organic evolution may be defined as "the theory that the various types of animals and plants have developed from other pre­existing types through modifications in successive generations, and that all animals and plants are descended from simple forms." There is some disagreement among scientists as to minor variations in the man­ner of change. However, supporters of the organic-evolution theory agree that all liv­ing animals, including man, developed from a simple, common ancestor that orig­inated millions of years ago.

An accurate, all-inclusive definition of the term "Christian" is well-nigh impossible. Christianity may be defined first in terms of behavior and second in terms of doctrine. Most of us agree that Christian behavior means following the golden rule. However, it is sheer nonsense to classify everyone as a Christian simply because he lives a "good" life; for many such people are atheists or agnostics.

Webster defines a Christian as "one who belongs to any of the religions that accept the divinity or the leadership of Christ." We might say that Christianity is the religion of a people who profess or accept the teach­ings of Christ. Thus the word "Christian" depicts a reverence or a loyalty toward Christ. Consequently, by definition, one who has no feeling of allegiance to Jesus Christ is being unethical in referring to himself as a Christian. Although most Christians are affiliated with an organized church, such need not necessarily be the case.

Most organizations, and Christian churches in particular, have a certain de­gree of respect for the Bible, especially the New Testament. The Gospel writers of the New Testament are particularly revered be­cause they acquaint the reader with the life, character, and teachings of Christ. Therefore let us examine their viewpoint on Creation.

Luke, the physician, in his Gospel re­cords the genealogy of Christ clearly and un­mistakably (Luke 3:23-38). The words "the son of Mathusala, . . . the son of Enoch, . . . the son of Seth,. . the son of Adam, which was the son of God" leave no room for speculation as to what he thought about the origin of mankind. If Adam was the earthly father of Christ, it is also logical to assume that he was the father of the human race.

Paul, who more than any other one man has had a tremendous impact upon the thinking and philosophy of the early Chris­tian church, also brings out the fact that the human race originated with one man, namely Adam. The entire chapter of Ro­mans 5 is devoted to sin and its forgiveness through the blood of Christ. In verse 12 the entrance of sin into the world is as­sociated directly with Adam. In this chap­ter, reference is made to Adam no less than ten times. Paul also makes reference to Adam in 1 Corinthians 15:22, 45; also in 1 Timothy 2:13, 14.

Additional evidence among apostolic writ­ers is found in James 3:9 and in Jude 14. Obviously we must conclude that these apostolic writers were in harmony with Luke and other Gospel writers. In the New Testament the name of Eve and her two sons, Cain and Abel, appear several times; Noah and the Flood appear nine times. Approximately twenty of the fifty Biblical ref­erences to Creation appear in the New Tes­tament. Who can honestly contend that these writers thought of humanity as arising from a long line of germs, mollusks, and quadrupeds?

"But," we might ask, "couldn't these early Christian leaders have been honestly misled? Is it not possible that their con­cepts were so molded because of the widespread lack of scientific knowledge of their day?" On the contrary, we have indirect evidence that Jesus Christ endeavored to give additional proof of the theory of Crea­tion. To substantiate this thesis, let us turn our minds back some nineteen centuries and enter the small town of Bethany of Judea. We find two sisters grieving over the loss of a brother who had died four da^.),s previous. According to the record in John, chapter 11, Christ came upon the scene. After offering words of consolation and encouragement He performed one of His crowning miracles. Dramatically, amid a host of witnesses, Christ resurrected this man Lazarus from the dead.

In resurrecting Lazarus, Christ per­formed a creative act. In support of this thesis let us look at man as the complex biological machine that he is. Is man not composed of matter, the basic unit of which is the atom? Arrangement and number of protons, neutrons, and electrons cause var­iations, thereby designating the given atomic elements. Singly these atoms are rel­atively simple tiny structures. Hundreds or thousands of these atoms may unite to form a single molecule. Yet in the formation of an animal body, a protein molecule is still only small and relatively insignificant. Thousands or millions of these molecules along with various compounds form the basic biological building block, a livinc^, cell. In turn, thousands and millions of cells unite to form an organ. Specialized organs, each fulfilling its individual functions, com­prise a body.

What constitutes life? Up to now, life has not been synthesized. Scientists believe that life occurs somewhere between the molecule stage and the cell stage. Aside from being a highly complex structure, liv­ing organic material does not develop spon­taneously. Under natural conditions it is the result of a steady, slow rate of growth.

In contrast to life, death is rather a spon­taneous phenomenon; all processes stop in a short period of time. The former well-coordinated living structure composed of countless numbers of highly specialized building blocks is reduced to rubble, namely a shambles of molecules and com­pounds. A beautiful, fine biological struc­ture functioning as an integrated unit is re­duced to a mass of disorganized material. Organs and cells become only the frame­work of what formerly was a vibrant functioning unit. In a few short hours the prod­ucts of lysis and necrosis make short work of a beautiful organic body. From the stand­point of the biochemist, these molecules of foul smelling, revolting debris bear little or no resemblance to the living organisms from which they were derived only a short time before.

To reverse this change is a feat beyond even the wildest dreams of any scientist. To form even a simple single living cell from inert material is almost unthinkable, to say nothing of forming a functioning organ such as the liver or kidney. Add to this the complex formation of bones, vascular sys­tems, et cetera, which function by the con­trol of rational and emotional central and autonomic nervous systems. To bring about such a spontaneous change is truly a crea­tive act.

For the sake of discussion let us suppose that Lazarus was not dead but only in a coma, and that the voice of Christ aroused him to consciousness. One who attempts to explain" this resurrection in such a man­ner places Christ in a position of being a liar and a deceiver of the worst type. The same voice that proclaimed "Blessed are the meek: for they shall inherit the earth" stated in emphatic terms, "Lazarus is dead" (John 11:14). A logical, candid analysis of the foregoing evidence can lead to only one of two conclusions. (1) Christ was an im­postor. (2) In a moment of instantaneous grandeur Christ created a living human be­ing. It might be well for those who label themselves Christians to meditate upon the words of Christ, "Ye know not the scrip­tures, neither the power of God" (Mark 12:24).

Let us now consider the evidence that has been presented. Scripture shows Crea­tion to be a fact. To some the accusation of being un-Christian is an insult of the worst order, yet failure to believe in evolu­tion is considered just grounds for ridicule. Objectively, the two concepts have virtually nothing in common, yet, by and large, most of us claim allegiance to both. Why does this situation exist?

Psychology has the answer to this ques­tion. All members of the animal kingdom flee from danger. A human is no exception; yet because of his intelligence, Homo sapi­ens meet mental dangers with certain cun­ning strategic mental maneuvers. The mind has certain typical methods of meeting ap­parent danger and avoiding unpleasant sit­uations. Consequently, it is to be expected that the mind in its natural functions would endeavor to gain the benefits of Christianity without accepting of its responsibilities. Pathways by which the mind may arrive at this state of security are common to all of us, and they are usually easy to rec­ognize after they are pointed out. In this specific situation we see projection and ra­tionalization at play.

Evolution offers a loophole whereby the Christian can avoid his personal responsi­bility. Whether we trek down the sawdust trail or sit in solemn awe amid the towering columns of a cathedral, we all are con­scious of a conflict. Texts of scripture from Holy Writ, sermons from all pulpits—in­deed, every gathering of Christian congre­gations is a "patriotic pep rally" in the warfare between good and evil. To be more specific—all Christians are engaged more or less against a common enemy whose short name consists of only three letters—s-i-n.

What is sin? Though difficult to define, we all know what it is. In its most depraved form we all shrink away in horror and dis­gust; less irritating appearances, while up­held by some, are condemned by others. Nothwithstanding extenuating circum­stances, a so-called sinner can, by the power of choice, cease from sinning and become a saint. Conversely, a saint by choice can be­come a sinner. The choice of right versus wrong and the use of self-control in the abstinence of personal sin is a tenet of all Christian faiths. Now this places upon the Christian a sense of responsibility that can­not be shared by other members of the ani­mal kingdom.