Room for God
Room for God
By Ralph Lynn
[Dr. Ralph Lynn is Professor Emeritus of History at Baylor University and is a regular contributor to Christian Ethics Today.]
The evolution theory and the creation theory of the origin of the universe seem equally preposterous. But it is even more preposterous that this battle is still being fought 135 years after Darwin published his Origin of the Species.
Although the creation theory is the clear loser, belief in a creator may still-with some reason-be compatible with the evolution theory.
That the continually expanding universe with its uncounted solar systems and its countless space objects could have emerged from one small, highly emerged mass in one big bang is beyond easy acceptance.
That living things from slugs to surgeons and from geraniums to giant redwoods should have a common beginning in a unique accidental melding of life-giving chemicals is equally incredible.
That some extra cosmic intelligence of infinite power, knowledge, wisdom, and love should have created this physical universe which regularly punishes its inhabitants with fire, flood, storms, earthquakes, avalanches and volcanic eruptions also strains credibility.
That this extra cosmic intelligence of infinite power, knowledge wisdom and love should have created the world of the "lower animals" most of which must live in situations blood "red in tooth and claw" also passes belief.
Even more staggering: Human beings bear a double burden. We, alone among our fellow creatures, are painfully aware that we could, conceivably, live in a world of peace and plenty. But we find that, in frustrating fact, we live in a world of endless stress, poverty, war, famine and disease eternally aware that our inescapable end is physical annihilation.
It is not easy to believe that an all-powerful, infinitely wise and loving creator could have deliberately designed this kind of world.
In the current battle between evolution and creation, the evolution theory is the hands-down winner for the convincing reason that the tangible evidence supports it. The creation theory not only has no tangible evidence but the very finding of tangible support would destroy religion.
How, despite all this, can we-with some claim to rationality-still believe in a creator?
Instead of seeking scientific proof, the intelligently religious person recognizes that religion is merely-but triumphantly-mystical.
The religious person comes to terms with his or her finitude and assumes against the evidence that some extra cosmic infinite intelligence has been, is, and will ever be at work in the universe.
Thus, in a fashion beyond, but not contrary to reason, the world with all its tragic, mysterious contradictions, still makes sense.
The making of such an assumption can save the sensitive and thoughtful from concerning themselves with passing controversies, including the ongoing evolution-creation argument.
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