http://apologeticspress.org/APContent.aspx?category=9&article=2309
Evolution is Religion—Not Science [Part II]
[EDITOR’S NOTE: Part I of this two-part article appeared in the November issue of R&R.
As noted preceding that article, A.P. auxiliary staff scientist Dr.
Houts holds a Ph.D. in Nuclear Engineering from the Massachusetts
Institute of Technology (MIT) and serves as the Nuclear Research Manager
for NASA’s Marshall Space Flight Center. (The opinions expressed are
his own and not necessarily those of NASA.)]
In
Part I of
this article, numerous examples were given to demonstrate the religious
nature of the theory of evolution. In many subject areas the evidence
against the theory is overwhelming. When the evidence is understood
properly, only the most ardent zealot continues to cling to the theory
and the religions it supports. Fundamental tenets of evolution that run
contrary to nearly all available evidence include the belief that life
arose spontaneously from non-living chemicals, and the belief in random
mutations leading to the overwhelming amount of information present in
the genome.
In other subject areas, however, the available evidence is a small
subset of that required. Objective, quantitative discussion in these
areas can be difficult. One such area is the age of the Universe. The
current level of data and observations concerning the Universe is
perhaps analogous to the level of data and observations concerning life a
few centuries ago.
Many Christians view the age of the Universe as an unimportant issue.
They correctly note that the odds against evolution are so overwhelming
that they would not appreciably change whether the Universe was 10 years
old or 10 trillion years old. However, in the early 21
st
century, “age” is perhaps the subject area where the inerrancy of the
Bible is attacked most vigorously. Christians must be willing and able
to defend the Bible in all subject areas, including those dealing with
the age of the Universe.
While there is some variation in estimates, one secularly accepted age
for the Universe is 13.7 billion years. In contrast, a straightforward
reading of the Bible indicates that the age of the Universe is measured
in thousands of years, not billions of years. Even though some professed
believers continue attempts to force billions of years into the Bible
record (e.g., Ross, 1995), such attempts do far more harm than good. If
the Bible can be interpreted to allow a Creation that is billions of
years old, it can be interpreted to say anything a person wants it to
say. Attempts to force billions of years into the Bible record also
result in numerous irresolvable theological issues. Issues associated
with the more publicized compromise positions have been thoroughly
addressed in the literature (e.g.,
Thompson, 2000; Sarfati, 2004; Ham, 2002; Mortenson, 2005).
Also, although limited evidence is currently available, much of the
relevant evidence can be measured quite accurately. Isotope ratios in
rocks can be determined to within a fraction of a percent, as can the
brightness of Cepheid variables, reds shifts, decay constants, and
numerous other parameters. The difference between the age of the
Universe indicated in the Bible and the age of the Universe accepted by
secular scientists is not due to differences in evidence or errors in
gathering evidence, but different assumptions applied to interpreting
that evidence. As noted in Part I of this article, assumptions can be
influenced strongly by one’s religious beliefs.
THE SIGNIFICANCE OF ASSUMPTIONS
Two examples from history clarify the point. First, one of the most
influential early disciples of Charles Darwin was a German scientist
named Ernst Haeckel. Haeckel was highly respected, and became known as
“Darwin’s Bulldog on the Continent” and “the Huxley of Germany.” His
writings continue to have a significant impact, and many modern biology
texts still draw on his research to promote the theory of evolution
(Kaskel, et al., 1999, p. 620). Haeckel’s book
The History of Creation
is a good sample of his teachings. As implied by its title, the book
attempts to provide an alternative to the book of Genesis, using
evolutionary, atheistic assumptions.
Haeckel realized that, for spontaneous generation to be even remotely
possible, life forms unimaginably simpler than those known (then or now)
must somehow be viable. Because of his faith in evolution, Haeckel
devised such organisms, named them “
Monera,” and wrote
about them at length. In the book, Haeckel speaks of “Monera” as if
their existence were fact. Haeckel’s book includes detailed drawings of
“Monera,” with supporting text such as:
During late years we have become acquainted with Monera,
organisms which are, in fact, not composed of any organs at all, but
consist entirely of shapeless, simple, homogenous matter. The entire
body of one of these Monera, during life, is nothing more than a
shapeless, mobile, little lump of mucus or slime, consisting of an
albuminous combination of carbon. Simpler or more imperfect organisms we
cannot possibly conceive (1876, 1:184).
Details of the experimental techniques used to determine (incorrectly)
the presence of “Monera” are not given in his book. However, at some
point Haeckel must have let his faith-based assumption that Monera exist
drive him to the incorrect conclusion that he actually had observed
them. Haeckel noted:
The first complete observations on the natural history of a Moneron (Protogenes primordialis)
were made by me at Nice, in 1864. Other very remarkable Monera I
examined later (1866) in Lanzarote, one of the Canary Islands, and in
1867 in the Straits of Gibraltar. The complete history of one of these
Monera, the orange-red Protomyxa aurantiaca, is
represented in Plate I, and its explanation is given in the Appendix. I
have found some curious Monera also in the North Sea, off the Norwegian
coast, near Bergen (1:184).
Some of Haeckel’s scientific contemporaries apparently were convinced
by his arguments, because they, too, began “discovering” Monera. For
example, Haeckel noted that:
Perhaps the most remarkable of all Monera was discovered by Huxley, the celebrated English zoologist, and called Bathybius Haeckelii.
“Bathybius” means, living in the deep. This wonderful organism lives in
immense depths of the ocean, which are over 12,000—indeed, in some
parts 24,000 ft. below the surface, and which have become known to us
within the last ten years, through the laborious investigations made by
the English (1:184).
Evidence that observed “Monera” were lifeless, inorganic compounds was
available as early as 1875 (Grigg, 1996). In that year it was determined
that alleged “Monera” were nothing more than amorphous gypsum,
precipitated out of sea-water by alcohol. However, even with clear
refutation from true, operational science, “Monera” continued to be
presented as fact for over 50 years by atheists seeking to support
Darwinian religions.
Two of Haeckel’s greatest allies in writing
The History of Creation were the poor scientific understanding and primitive scientific equipment of the 19
th
century. However, it is important to note that to scientists of that
time, crude scientific equipment and limited understanding must have
seemed incredibly advanced. The same is true today. While the technology
and scientific understanding of the early 21
st century is greater than any previously recorded, it very likely will be considered “primitive” within a few decades.
Another interesting historical example is Percival Lowell’s early 20th
century “proof” that intelligent life exists on Mars. The “proof” was so
widely accepted that at the end of 1907 the
Wall Street Journal
reported that the most extraordinary event of the past 12 months was
the “proof afforded by astronomical observations...that conscious,
intelligent human life exists upon the planet Mars” (as quoted by
Sheehan and Misch, 2007, p. 20). Lowell’s “proof” came as the result of
tremendous financial resources, tremendous dedication, and tremendous
creative thinking. His research included shipping a seven-ton telescope
and a team of astronomers to Chile’s Atacama Desert to obtain the best
possible observations of Mars during its close approach of 1907.
Lowell had previously reported observing canals on Mars, and believed
that the canals carried meltwater from Mars’ polar regions to its
parched deserts. The year prior to the expedition he had written the
book
Mars and Its Canals. Lowell’s hope was that the expedition
would provide strong evidence in support of his theory, and indeed it
did! One of the astronomers (David Peck Todd) described his first view
of the planet as follows: “amazed at the wealth of detailed markings
that the great reddish disk exhibited. Its clear-cut lines and areas
were positively startling in their certainty.... Nearly everybody who
went to the eyepiece saw canals” (as quoted by Sheehan and Misch, 2007,
p. 22). The expedition was so successful that in 1908 Lowell went on to
publish his book
Mars as the Abode of Life. Lowell was not
alone in his views. For example, Ham and Batten note that: “In 1900 the
French Academy offered a prize of 100,000 francs for the first person to
make contact with an alien civilization—so long as the alien was not
from Mars, because the academy was convinced that Martian civilization
was an established fact!” (2002, p. 8).
As with Haeckel, Lowell has long since been proven wrong. However,
these historical examples allow for an interesting thought exercise.
What would it have been like to be a Christian a century ago, trying to
defend the Bible even when it disagreed with accepted “scientific”
wisdom? Most Americans at that time did not have a high school education
and had not traveled more than a few miles from their place of birth.
How could a Christian defend the Bible against some of the greatest
scientific minds the world had to offer?
In the 18
th century, a faithful Christian armed only with
his Bible could have predicted the existence of dinosaurs, and perhaps
some did. However, they likely would have been ridiculed, not only by
secular “experts,” but also by some fellow Christians. At that time,
many Christians had already decided to interpret passages found in Job
40 and elsewhere as referring to creatures currently living, although
the descriptions obviously did not fit. However, in the mind of a
compromiser, the last thing one should do is acknowledge the Bible
contradicts the human wisdom of the day. Of course, with the discovery
of dinosaurs in 1822, the faithful Christian would have been vindicated
in the minds of compromising believers and non-believers alike.
A century ago many false doctrines were introduced, such as Progressive
Creation or the idea that “God used evolution.” These doctrines did not
develop due to a study of the Bible, but in response to the
overwhelming “scientific” evidence that well-meaning false teachers
attempted to accommodate. It is ironic that many of these false
doctrines still flourish today, even though the human wisdom that they
originally attempted to reconcile has long since been proven wrong.
Thus, the first thing Christians should
not do is twist or edit the Bible in an attempt to accommodate the so-called “scientific” facts of their day.
A second thing Christians should
not do is ignore the
problem. It is easy for mature Christians to forget what it is like to
be a non-Christian. Individuals who grew up in the church may have an
even harder time understanding individuals whose only exposure to
Christianity has been through the popular media. Christians may be
lulled into feeling that because most of the people with whom they
associate believe the Bible, the same is true throughout society. The
fact is that only a small fraction of the world’s population
acknowledges the Bible as God’s inerrant Word. Individuals who believe
science has proven the Bible false are very unlikely to give serious
consideration to the Gospel. First Peter 3:14-15 provides guidance on
what Christians should do: “And do not fear their intimidation, and do
not be troubled, but sanctify Christ as Lord in your hearts, always
being ready to make a defense to everyone who asks you to give an
account for the hope that is in you, yet with gentleness and reverence” (NASB).
BACKGROUND
Ironically, to the atheist or evolutionist, the age of the Universe
should not matter. The fact that the Universe had a beginning at all is
yet another fatal blow to their religion. While one often hears the
argument “anything can happen given billions of years,” that argument
quickly dissolves when the odds of the required events are quantified.
The astronomical odds against evolution are not noticeably affected by
the age of the Universe, be it a microsecond or billions of years.
For example, the difference between a microsecond and the oldest age
currently claimed for the Universe is less than a factor of 10
24,
i.e., a factor of one followed by 24 zeroes. The total number of
particles in the Universe (down to the subatomic level) typically is
estimated at 10
100. While these are incredibly large numbers,
they pale in comparison to the odds atheists associate with their own
beliefs. The famous atheistic astronomer Sir Frederick Hoyle calculated
the odds of even just the proteins of an amoeba arising by chance at one
in 10
40,000, i.e., one in one followed by 40,000 zeroes
(Hoyle and Wickramasinghe, 1981, p. 130). Harold Morowitz calculated the
odds that a simple, single-celled organism might randomly assemble
itself from pre-existing building blocks as one in 10
100,000,000,000,
i.e., one in one followed by 100 billion zeroes (Morowitz, 1968, p.
98). Carl Sagan and other famous evolutionists have come to similar
conclusions (Sagan, et al., 1973, pp. 45-46). Calculations such as these
were the basis of Sir Frederick Hoyle’s famous statement that the
probability of spontaneous generation “is about the same as the
probability that a tornado sweeping through a junk yard could assemble a
747 from the contents therein” (Hoyle, 1981, 294[5837]:105). Given
these impossible odds, the complete illogic of placing one’s faith in
evolution remains unchallenged for any “age” currently considered.
The fact that an eternal Universe was necessary to diminish (or
eliminate) the need for God was recognized long ago, perhaps soon after
the beginning of time (or whenever humans had rebelled enough against
God to begin devising false religions). In ancient Greece, Aristotle
promoted the view that both God and the Universe are eternal (1952a,
8:344-345; 1952b, 8:377). Although opposed by early Christian and Hebrew
scholars (based on the Genesis account), the belief in an eternal
Universe became accepted as “fact.” Over time, many proponents of
Christianity (e.g., Thomas Aquinas) compromised clear Bible teaching and
attempted to prove God’s existence starting with the false assumption
of an eternal Universe. Ironically, Strobel observed that Aquinas
apparently did so because he felt that if he assumed the Universe had a
beginning, the task of proving God’s existence would be too easy (2004,
pp. 107-108). While intentions may be good, it is never useful or right
to compromise God’s Word.
Throughout the 19
th century, the “fact” of an eternal
Universe was used to support various false religions, including
evolution. In the “Great Debate” of June 30, 1860, Anglican Archbishop
Samuel Wilberforce debated evolutionist Thomas Huxley. Basing his
arguments on belief in an eternal Universe, Huxley argued that given
infinite time, infinite ink, and infinite paper, six monkeys would
eventually type all of the books in the British Library, including the
Bible and the works of Shakespeare (Missler and Eastman, 1996). The
desired analogy was that given infinite time, life would eventually
develop and evolve into man.
Evolutionists and atheists have long been aware of the danger a non-eternal Universe posed to their religion. David Hume (18
th-century
Scottish skeptic and naturalist) noted: “I never asserted so absurd a
proposition that anything might arise without a cause” (Greig, 1932,
1:187). Much to their chagrin, however, research in the 20
th
century yielded tremendous evidence that the Universe did, indeed, have a
beginning. In 1915, Albert Einstein developed his general theory of
relativity which showed a static Universe was impossible unless an
arbitrary, precise fudge factor (a “cosmological constant”) was added to
his equations (Goldsmith, 1995, p. 7). Starting in the 1920s,
observations by Edwin Hubble (whose name was given to the Hubble space
telescope) and others continued building the case for a non-eternal
Universe (Sharov and Novikov, 1993, p. 69). It is now almost universally
accepted in the scientific community that the Universe had a beginning.
The search for a means to claim an eternal Universe became frantic. In
1948, Sir Frederick Hoyle helped develop the “Steady State” theory of
the Universe (Hoyle, 1955, p. 320). Although the theory violated the
Laws of Thermodynamics and had no observational basis, it was promoted
to soften the theological implications of a non-eternal Universe. In the
1960s, Carl Sagan proposed the Oscillating Model (Sagan, 1979; Sagan,
1980; Gribbin, 1976) which, again, violates known laws of physics, but
is occasionally mentioned even today. In the 1970s, the idea of a
quantum fluctuation somehow creating the Universe was popularized (Guth,
1997). However, this theory requires a quantum vacuum, which itself is a
“sea of fluctuating energy, an arena of violent activity that has a
rich physical structure and can be described by physical laws” (Craig,
2000). The fact that this theory has been widely publicized (e.g.,
Lemley, 2002, 23[4]:32-39) shows how desperate the search for atheistic
origins has become. The calculated odds against even a single atom
forming via a quantum fluctuation are huge, and claiming the entire
Universe formed that way goes beyond stretching the imagination. Even
more important, the theory still requires the presence of the quantum
vacuum, which in itself would have needed to be created. Recently, work
by Stephen Hawking has been highly publicized, but to his credit, he
admits that his theories still require the Universe to appear out of
nothing.
Through the use of imaginary numbers, Hawking has developed a
mathematical construct that would allow the Universe not to begin at a
singularity using current cosmological assumptions. This recent work
does not appear to have much bearing on the current discussion (Hawking
and Penrose, 1996). [NOTE: An excellent summary
of these and other attempts to cling to an eternal Universe is given in
Thompson, 2001. For a thorough refutation of the more popular versions
of the Big Bang Theory, see
Thompson, et al., 2003, 23(5):32-34,36-47.]
THE AGE OF THE UNIVERSE
A century ago it was easy to promote evolution. Darwin’s theory had
been popularized, and vast energy was being poured into interpreting
evidence within the Darwinian framework. Our knowledge of biology and
living systems was so poor that advocates of evolution could go as far
as fabricating evidence in support of the theory with complete impunity
(Grigg, 1996, 18[2]:33-36). Ignorance in the field of biology allowed
Darwin’s theory of evolution to be blindly promoted well into the 20th
century.
In a similar fashion, our ignorance of the Universe today allows
virtually any hypothetical assumption related to its origin or age to be
accepted, as long as it is atheistic and can be construed to support
current, popular beliefs. Theories related to the origin and age of the
Universe typically are devised to account for a subset of the observed
data, and when other data contradicts the theory, fudge factors are
introduced. For example, observational evidence indicates that the
visible matter in galaxies is not enough to hold them together given
other evolutionary assumptions. Theorists have thus postulated the
existence of “dark matter,” matter other than that present in the form
of stars, gas, and dust. “Dark matter” is intended to help hold galaxies
together, and perhaps to serve other functions as well. In a similar
vein, it has recently been observed that the expansion of the Universe
appears to be accelerating rather than staying constant or slowing down.
To accommodate this observation, theorists have introduced the concept
of “dark energy.”
To make the currently favored secular models work, the vast majority of
the Universe would need to consist of “dark matter” and “dark energy.” NASA
Administrator Michael Griffin recently asked the value of “discovering
that literally 95% of the Universe consists of dark energy or dark
matter, terms for things that we as yet know nothing about? But they
make up 95% of our Universe” (Griffin, 2007). He went on to write that
someday we may learn to harness these “new things.” Griffin is
absolutely correct in noting that harnessing “new things” is one of the
greatest benefits of operational science. However, it is also important
to note that
if “95% of the Universe consists of...things that
we as yet know nothing about,” it would be foolish to make dogmatic
assumptions based on what little we know of the remaining 5%.
For example, in the past five years it has become increasingly accepted
in secular science that so-called “fundamental constants” may have
changed. Observations of quasars have indicated changes in both the
“fine structure constant” (strength of electromagnetic interaction) and
“mu” (ratio of proton mass to electron mass). Results have been reported
in “Physical Review Letters” and elsewhere (Weiss, 2006, 169[17]:259).
One of the researchers, Victor V. Flambaum of the University of New
South Wales, observed: “It doesn’t matter that the variation is small.
If ‘mu’ varies, we need new theoretical physics and cosmology” (as
quoted in Schirber, 2006). Astronomer Michael Murphy of the University
of Cambridge noted: “There is absolutely no reason these constants
should be constant. These are famous numbers in physics, but we have no
real reason for why they are what they are” (as quoted in Schirber,
2006). Changes in fundamental constants could have huge implications,
including changes in the speed of light and changes in radioactive decay
rates. These effects could greatly change secular estimates of the age
of the Universe.
Such observations are consistent with recent research by the “RATE”
group which yielded compelling evidence for changes in radioactive
decay constants, and other evidence for a relatively young Earth
(DeYoung, 2005). One of the findings of the RATE
group was excess helium retention in zircons. This finding indicates
that based on measured helium diffusion rates, the observed radioactive
decay in zircons must have occurred within the past several thousand
years. If it had taken longer, the helium generated via alpha decay
would have diffused out of the zircons. The group’s observation is that
significant radioactive decay has occurred, and it has occurred recently
(DeYoung, p. 176).
Another finding of the RATE group was the
presence of Carbon-14 in diamonds as well as coal. Carbon-14 has a
half-life of 5,730 years, meaning 1/2 of the atoms decay (in this case
beta-decay to Nitrogen-14) every 5,730 years. The detectable presence of
Carbon-14 in any sample indicates that its age is less (possibly much
less) than ~100,000 years (p. 175). Carbon-14 in coal and diamonds
strongly contradicts evolutionary theory, which claims both coal and
diamonds formed millions of years ago. The “problem” (from an
evolutionist’s standpoint) of Carbon-14 in coal also has been reported
by Lowe (1989, 31:117-120), Giem (2001, 51:6-30), and others. When
reasonable effects of Creation and the Flood are taken into account
(which atheists and compromisers typically fail to do), Carbon-14 dating
correlates well with what we know about the past few thousand years.
[NOTE: An excellent summary of this issue is given in Batten, 2002.]
A third finding of the RATE group is that ages
estimated using parent isotopes that undergo beta decay tend to be
significantly different (younger) than ages estimated using parent
isotopes that undergo alpha decay. This could suggest that whatever
mechanism God used to change decay rates during Creation week and around
the time of the Flood had a different effect on alpha emitters than it
did on beta emitters (DeYoung, 2005, p. 121). The RATE
group has also performed research related to radiohalos, fission tracks
in zircons, and potential mechanisms for alleviating issues (such as
high heating rates) introduced by accelerated radioactive decay (pp.
174-183). Among other implications, the observations of the RATE
group indicate that assumptions used in radiometric dating may be
false, and that ages estimated through use of radiometric dating may be
incorrect by several orders of magnitude.
In addition to recent research performed by both Christian and secular
scientists alike, other lines of evidence have been known for years that
are consistent with a relatively recent creation (Humphreys, 2000).
These include the rate at which galaxies “wind up” (too fast for long
ages), the amount of mud on the seafloor (too little), the amount of
sodium in the sea (too little), the rate at which the Earth’s magnetic
field is decaying (too fast), the number of stone age skeletons (too
few), the development of agriculture (too recent), and numerous others.
Biblically based theories also exist for interpreting what we observe in
the Universe, given a relatively recent creation (e.g., Humphreys,
1994;
Thompson, 2004). Other biblically consistent interpretations have also been proposed (Williams and Hartnett, 2005, p. 180).
The age of the Earth is discussed in numerous other subject areas. For
example, on the subject of the ice age, uniformitarian assumptions have
been used to postulate a series of some 30 ice ages occurring throughout
the past 2.5 million years. However, Oard notes several fundamental
problems with that scenario. First, no adequate uniformitarian cause has
been identified for an ice age. The currently favored Milankovitch
radiation cycle appears far too weak, and attempts to correlate that
cycle with ice cores or other evidence are reminiscent of Huxley
discovering Monera (in support of Haeckel) and Todd observing Martian
canals (in support of Lowell). According to Oard:
There are also major subsidiary mysteries associated with their model,
such as the origin of pluvial lakes in currently semi-arid regions,
origin of persistent non-glaciated areas poleward of the edge of
glaciation, the mix of warm- and cold-climate plants and animals during
the ice age, the lack of glaciation in the lowlands of Siberia and
Alaska, and the mass extinction of large mammals and birds at the end of
the ice age (2005, p. 35).
Most biblically based ice age models assume the ice age resulted from
warm oceans and a dusty atmosphere following the Genesis Flood. The
total duration of the ice age would have been approximately 700 years.
When coupled with modern climate and weather analysis tools, these
models resolve not only the issues listed above, but remain consistent
with measured evidence such as oxygen isotope fluctuations and layering
in the remaining ice sheets. Oard also notes that biblically based
models are more consistent with observed Beryllium-10 peaks and with
radio-echo data showing little horizontal movement within the Antarctic
ice sheet (pp. 135-137).
Fossils represent another subject area where “age” is often discussed.
Although “index fossils” and other circular methods are often used to
date fossils, the actual age of a fossil ultimately must be estimated
based on some independent dating method. Most of these “independent”
dates have been determined through radiometric dating of surrounding
rock layers, which is again entirely dependent on the assumptions that
are applied. If the assumptions are wrong, the estimated age will be
wrong.
Other observations can be used to determine the approximate age of fossils. For example, last month in
Reason & Revelation,
Eric Lyons noted that soft dinosaur tissue is strong evidence against
dinosaur fossils being more than a few thousand years old. The Genesis
Flood also provides a near-perfect mechanism for depositing the fossil
record we observe (
Thompson,
2004, pp. 209-230; Woodmorappe, 1999; Butt and Lyons, 2005, pp. 67-91).
The flood model is more consistent than secular models with findings
such as polystrate fossils, fossil graveyards, tightly bent strata,
injected sandstone, high concentrations of pollen in coal deposits, and
others.
The Bible clearly indicates a relatively young age for the Creation,
which contradicts currently accepted theories. Instead of compromising,
Christians (especially technically-minded Christians) should stand firm
and use information in the Bible to God’s glory. Tremendous discoveries
have been made in the past and will continue to be made by scientists
who use the Bible as the foundation for their research. The important
point is that
Christians need to put their confidence in the Bible, not in ever-changing human wisdom (1 Corinthians 1:20).
True science supports Christianity. Sir Francis Bacon (credited with
establishing the scientific method) was a Bible believer. Werner Von
Braun (who led the development of the Saturn V moon rocket) was a Bible
believer. Sir Isaac Newton, Carl Linnaeus, Louis Pasteur, and James
Maxwell were professed Bible believers. So were Faraday, Kelvin, Boyle,
Dalton, Ramsay, Ray, Mendel, Virchow, Agassiz, Steno, Woodward,
Brewster, Buckland, Cuvier, Copernicus, Kepler, Herschel, Maunder,
Pascal, Leibnitz, Euler, and countless others (Lamont, 1995). Christians
should not be suspicious of true, operational science just because
certain false religions have twisted the term “science” in order to
claim it supports their worldview.
CONCLUSION
Webster’s defines “religion” as “a cause, principle, or system of beliefs held to with ardor and faith” (
Webster’s Ninth...,
1988, p. 995). Christianity falls into this category. So do the
hundreds of false religions that have plagued mankind for millennia.
Matthew 7:13-14 indicates that the majority of people will be deceived.
Despite the overwhelming evidence God has given us, they will choose to
create their own religion, or adhere to a false religion.
Darwin and Haeckel correctly assumed that if evolution were powerful
enough to turn single-celled organisms into human beings, it certainly
would be powerful enough to have strong effects within a given species.
Darwin wrote extensively on differences of race and sex, and Haeckel
wrote extensively about race. Some quotes from their more famous books
show where their faith in evolution led them. In his book
The Voyage of the Beagle, Darwin wrote about his experiences with the Fuegians at Tierra Del Fuego:
Viewing such men, one can hardly make one’s self believe that they are
fellow creatures, and inhabitants of the same world. It is a common
subject of conjecture what pleasure in life some of the lower animals
can enjoy: how much more reasonably the same question may be asked with
respect to these barbarians! (Darwin, 1845, p. 218).
Darwin also discussed the Fuegians in his book
The Descent of Man:
They possessed hardly any arts, and like wild animals lived on what
they could catch.... He who has seen a savage in his native land will
not feel much shame, if forced to acknowledge that the blood of some
more humble creature flows in his veins (1874, p. 613).
In addition to numerous other statements concerning various “races” and “savages,” Darwin made the following observations in
The Descent of Man:
-
The chief distinction in the intellectual powers of the two sexes is
shown by man’s attaining to a higher eminence, in whatever he takes up,
than can woman—whether requiring deep thought, reason, or imagination,
or merely the use of the senses and hands (p. 558).
-
[T]he average of mental power in man must be above that of woman (p. 559).
-
Thus man has ultimately become superior to woman (p. 560).
Darwin’s book also contains considerable discussion on whether
different “races” of man should be classified as completely different
species, or merely different subspecies.
Ernst Haeckel expressed similar views. For example, in the second volume of his book
The History of Creation, Haeckel wrote:
The final result of this comparison is this—that between the most
highly developed animal souls, and the lowest developed human souls,
there exists only a small quantitative, but no qualitative difference,
and that this difference is much less than the difference between the
lowest and the highest human souls, or the difference between the
highest and lowest animal souls.
In order to be convinced of this important result, it is above all
things necessary to study and compare the mental life of wild savages
and of children. At the lowest stage of human mental development are the
Australians, some tribes of the Polynesians, and the Bushmen,
Hottentots, and some of the negro tribes.... All attempts to introduce
civilization among these, and many of the other tribes of the lowest
human species, have hitherto been of no avail; it is impossible to
implant human culture where the requisite soil, namely, the perfecting
of the brain, is wanting.... They have barely risen above the lowest
stage of transition from man-like apes to ape-like men, a stage which
the progenitors of the higher human species had already passed through
thousands of years ago (1876, 2:362).
The views of Darwin, Haeckel, and other leading “scientists” were soon
incorporated into the American educational system, and presented as
scientific fact. Hunter’s
A Civic Biology (the book allegedly used by John Scopes in the events leading up to the 1925 Scopes trial), noted:
At the present time there exist upon the earth five races or varieties
of man, each very different from the others in instincts, social
customs, and, to an extent, in structure. These are the Ethiopian or
negro type, originating in Africa; the Malay or brown race, from the
islands of the Pacific; the American Indian; the Mongolian or yellow
race, including the natives of China, Japan, and the Eskimos; and
finally, the highest type of all, the Caucasians, represented by the
civilized white inhabitants of Europe and America” (Hunter, 1914, p.
196).
In
The Descent of Man, Darwin also touched briefly on the concept of eugenics (Darwin, 1874, p. 612). However, by the time
A Civic Biology was written, eugenics had gained widespread “scientific” acceptance. In discussing the subject, Hunter notes:
If the stock of domesticated animals can be improved, it is not unfair
to ask if the health and vigor of the future generations of men and
women on the earth might not be improved by applying to them the laws of
selection (p. 261).
After a brief discussion of families in which “mental and moral defects
were present in one or both of the original parents,” Hunter goes on to
say:
Just as certain animals or plants become parasitic on other plants or
animals, these families have become parasitic on society.... They are
true parasites. If such people were lower animals, we would probably
kill them off to prevent them from spreading.... Eugenics show us, on
the other hand, in a study of the families in which are brilliant men
and women, the fact that the descendants have received the good inheritance from their ancestors (p. 263, italics in orig.).
The philosophies of racism, sexism, and eugenics, promoted under the
guise of “science” by Darwin, Haeckel, and others, are wrong. We know
they are wrong because the Bible opposes them. Unfortunately, such
philosophies are completely consistent with evolution-based religions,
and were not immediately defeated by individuals willing to stand firm
on the Bible. Instead, it took society decades to recognize the evils
associated with racism, sexism, and eugenics, and for those philosophies
to be largely rejected, even given their so-called “scientific”
support.
The effect that Darwin’s and Haeckel’s teachings had on Stalin, Hitler,
Mao, and others has been documented (Wieland, 1998; Grigg, 1996).
However, there is little (if any) evidence that Darwin or Haeckel
understood that the religion they helped create would be used to justify
the atrocities that were committed. Likewise, there is no evidence that
when George Hunter wrote in his textbook, “If such people were lower
animals, we would probably kill them off,” he could have anticipated
that such statements could be coupled with Darwin’s and Haeckel’s
teachings to provide “scientific” justification for Nazism and the
extermination of Jews and other individuals the Nazis considered less
than human.
The beliefs and “research” of Darwin, Haeckel, and others are still
doing damage. For example, Dr. James Watson (winner of the 1962 Nobel
Prize for his role in discovering the double-helix structure of DNA)
recently asserted that there was no reason to believe different races
separated by geography should have evolved identically. He then went on
to make several racist statements implying that black people are not as
intelligent as white people. His comments were reported by CNN and other
major news sources, resulting in a significant uproar (Van Marsh,
2007).
Thus, Christians need to “care” in the 21
st century for the
same reasons they needed to care 150 years ago when Darwin’s theories
were first being popularized. Psalm 111:10 states: “The fear of the Lord
is the beginning of wisdom.” Allowing society’s “wisdom” to be based on
false religions and their erroneous assumptions can have unintended and
disastrous consequences. Any false teaching can have negative long-term
effects, the most serious of which are eternal.
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