The Christadelphian October 1935, John Carter

“The Origin of Man”

Evolution or Creation?

A Lecture by J. CARTER.

The doctrine of evolution is held by many people as an established explanation of the existence of the Universe. The idea of creation is considered out of date. But if we rule out God, our endeavours to find out other causes must take account of everything, animate and inanimate. The explanation must be adequate for all.

There is a large and ever-growing literature on the subject, much of it written since the days of Darwin. But the doctrine of evolution did not originate with him; he had forerunners in the immediately preceding generations. It is really much older, for some of the ancient Greeks, brooding upon the problem of the existence of the world and the many forms of life on it, suggested the idea of evolution.

It is surprising that the doctrine is so tenaciously held when the great differences of opinion concerning it are taken into account. The theory of one writer is contradicted by another; what is considered evidence by one is dismissed as valueless by another. Yet if it is as demonstrably true as is sometimes claimed, it should be possible to present evidence that would carry conviction.

The fact should be kept in mind that as yet evolution is only a theory; it is not proved, and, if the Bible is true, it is not provable.

Origins

We must recognise the existence of the world, vast beyond our power to comprehend, even if the existence of God is denied. But whence came the material of which the world is made? The evolutionist “posits” the existence, in the remote past, of matter in an attenuated form, but he can tell us nothing about its origin. Yet in this diffused world-stuff lay all the potency of what has since developed. How did this possibility of an unfolding world with its myriad forms of life get there? There is no answer.

Then at some point of time movement began as the outcome of which the whole starry universe developed. This undirected movement, involving the incalculable power which is exhibited in the maintenance of the “stars in their courses,” somehow produced an ordered world.

How came life? It does not come spontaneously; it only comes from life. To suggest that life arrived on the earth as a speck carried from some other planet, only pushes the problem away from the earth to the planet. That first speck of life began with a great endowment. It had power to reproduce itself—a power which has in view the continuity of life, and not directly of value to the parent form. It had not only this power to reproduce itself, but wrapped up in it was the possibility of an almost infinite variety of form and size which has unfolded itself in the world of living things.

But how? Argyle truly says “It is as certain as anything in human thought, that, when organic life was first introduced into the world something was done—some process was employed—differing from that by which those forms do now simply reproduce and repeat themselves.”

Here are gaps which cannot be bridged; and others remain. There is the gap between plant and animal life; between the instinct of the animal and the reason of man. Man’s mental abilities, his perception of order, and power, and beauty, distinguish him from animals. His desire to worship, from the basest aboriginal rites to the purest worship of the Creator, marks him off as separate from the beasts.

Evolutionary Contradictions

“Scientific authority as expressed in popular books” has been described by one evolutionist (MacBride) as “successful confident chaff.” The same writer gets rid of the difficulty of having to explain origins by saying that “evolution for us is a phenomenon pertaining to living things and to these alone.”

Darwin directed attention to the variability manifested by all living things. These small changes, he thought, gave to some greater survival value, and fitted them to wage more successfully the conflict of life. But artificial breeding has established the inflexibility of species, and has led to some revision of views on the benefits of gradual changes. Some ignore these facts, and prefer, in the words of Julian Huxley “to stick to speculative methods” instead of using a tool capable of putting “theories to experimental test.”

“Darwin’s theory” says MacBride, “is in reality no explanation at all.” Fleischmann, who for thirty years occupied a Chair of Zoology and Comparative Anatomy, says, “The Darwinian theory of descent has not a single fact to confirm it in the realm of nature. It is not the result of scientific research but purely the product of imagination.” Again he says, “I reject evolution because I deem it obsolete; because the knowledge hard won since 1830, of Anatomy, Histology, Cytology, and Embryology, cannot be made to accord with its basic idea. The foundationless, fantastic edifice of the evolution doctrine would long ago have met with its long-deserved fate, were it not that the love of fairy-tales is so deeprooted in the heart of man.”

The Darwinian view of development by slow changes being found unsatisfactory, in 1900 de Vries launched the Mutation theory, which attempts to explain the origin of differences by “jumps.” But MacBride objects to this, and says “there are insuperable objections to the theory.”

A Question of Time

With infinity behind them evolutionists have had no misgivings about drawing on the bank of time to provide the necessary ages for the changes their theories require. Thus H. G. Wells speaks of hundreds of thousands of years of an interval between one stage of human life and another. He then turns over the record for another hundred thousand years. He gives two hundred thousand years to the Neanderthal race; and then after that, between forty and twenty-five thousand years ago, he tells us a different human type appeared.

Guesses as to the length of geological time vary from 1,600 million years down to 12 million years.

But these figures do not go unchallenged. Thus G. F. Wright says “post-glacial time is to be reckoned by thousands of years rather than by hundreds of thousands or even ten thousands,” and therefore the long ages claimed for human life on earth are impossible. With this J. W. Dawson agrees saying “The certainly known remains of man . . . cannot be older, according to the best geological estimates, than from seven to ten thousand years.”

The variety of opinion on this matter only shews how uncertain is the evidence for the long eras demanded for evolutionary development.

Geology in Conflict

Darwin admitted that geology did not reveal that finely graduated organic chain that is required by the law of evolution. But not only is there an absence of the graduated forms, but what evidence there is points the other way. Thus, Argyle wrote, “new forms always appear suddenly—from no known source—and generally, if of a new type, exhibiting that type in great strength as to numbers, and in great perfection as regards organism.” In the words of Agassiz: “Geology shews that there has been no gradual transformation; but on the contrary that there has been the same diversity which we observe now at all times.”

Design

Men study nature with the conviction that it can be understood, and no amount of difficulties ever removes that conviction. But the intelligibility of the world is an evidence that it has been produced by intelligent power. As the writing in forgotten languages which has been discovered in eastern lands during the last century has yielded up its secrets after careful study because it was produced by minds like our own, so the manifestation of design in nature, which we can perceive and often copy, in myriad ways tells of an intelligent Designer whose wisdom and power are infinite.

Many eminent scientists have not hesitated to avow their conviction that the world bespeaks a Creator. In the words of Lord Kelvin: “Overpowering proofs of intelligent design lie around us”; and of Agassiz: “The phenomena of organic life have all the wealth and intricacy of the highest manifestations of mind.”

The very character of some features of design are a powerful argument against evolution. Holes in bones for arteries and sinews to pass through them, pulleywise, could not be a development; they could not come gradually, for they are only of use when complete.

The case is well put by Paul when he says that God has not left Himself without witness, in that He did good, and gave us rain from heaven and fruitful seasons (Acts 14:15). Again: “The invisible things of God, from the creation of the world are clearly seen, being understood by the things that are made, even his everlasting power and divinity” (Romans 1:20).

Revelation Reasonable

Once we admit the existence of God and the evidence of purpose, revelation becomes a reasonable expectation. For the creation of man with mental and moral characteristics, must have been for some object, concerning which nature is silent, and which can only be known by divine communication. The Psalmist asks with great pertinence: “He that formed the eye, shall he not see? He that formed the ear, shall he not hear?” Eye and ear are alike beyond man’s power to make; both are highly complex organisms through which impressions reach the brain. Must not the Maker of them possess such faculties in the highest degree? And since an attribute of personality is the power to communicate, may we not expect it from the Creator?

The Bible claims to be a revelation from God. “Prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the holy spirit” (2 Peter 1:21). “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works” (2 Tim. 3:17). Such phrases as “Thus saith the Lord” and “The word of the Lord said unto me” are of frequent occurrence.

Can We Trust the Bible?

There are many evidences that the Bible is all that it claims to be, but there is one test that it particularly invites, namely, the test of fulfilled prophecy. “When a prophet speaketh in the name of the Lord if the thing follow not nor come to pass, that is the thing which the Lord hath not spoken” (Deut. 18:22). “Ask me of things to come, concerning my sons, and concerning the work of my hands command ye me. I have made the earth and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded” (Is. 45:11, 12).

The Old Testament has many predictions of a Coming One. The place of his birth (Mic. 5:2); his lowliness and rejection by his nation (Is. 53.); his subjection to shame and spitting (Is. 50:6); his sufferings and crucifixion (Ps. 22.; 69.) are all revealed. His resurrection is as clearly foretold (Is. 53:10; Ps. 16.). It would be impossible for separate writers to give these details, and for all of them to meet in the experiences of one man as narrated in the four Gospels unless it was of God.

Christ and Genesis

The most remarkable fact in human history is the resurrection of Christ; when that fact is accepted the words of Christ acquire an authority over that of any other teacher. We observe, then, that he endorsed all the Old Testament—“All that the prophets have spoken.” “All things which are written in the law of Moses, the prophets, and the Psalms” will be fulfilled (Luke 24:25, 44).

The divine origin of the Old Testament being proved by the endorsement of the risen Lord, its testimony to the facts of creation is the testimony of God. Bible teaching excludes evolution. “God created the heavens and the earth.” “After its kind” is a recurring description of the separation that exists between the different kinds of creatures. And, “God created man in his own image.”

Disputing with the Jewish leaders on the question of divorce, Jesus quoted the account in Genesis of man’s creation. “Have ye not read, that he which made them at the beginning made them male and female.” For all who claim to be disciples of Christ, that sentence is final.

Prophecy Fulfilled

The Bible shews that there is a purpose running through human history. It is seen most strikingly in the history of the Jews, who have been the custodians of the Old Testament, and from whom came Jesus (on his mother’s side), and the apostles whose writings constitute nearly all the New Testament.

The Jews, the people of the Book, are the people of God because of the covenant made at Sinai at the time of the Exodus. “If ye will obey my voice . . . ye shall be a peculiar treasure unto me above all people: for all the earth is mine: and ye shall be unto me a kingdom of priests, and an holy nation” (Ex. 19:5). god calls them “My people Israel.” “You only have I known of all the peoples of the earth, therefore will I punish you for your iniquities” (Amos 3:2).

The History of the Jews

Before they entered the land of Palestine they were told that if they were obedient they would be blessed, but if disobedient they would be punished. A long list of calamities are enumerated in Deut. 28. and in Lev. 26. Suffering, famine, scattering, abuse and contumely would be their lot; and their land, proverbial for its fruitfulness, would become a desolation during their exile. These predictions have come to pass; the Jews are scattered over the world, yet a separate people, and for generations their land has been desolate. Their prophets also foretold their regathering—partially before the advent of Messiah, and then fully when he had appeared. The regathering is today proceeding in harmony with the words of the prophets (Ezek. 36–39.).

The Gentile Empires

The fate of Gentile nations is also revealed in Bible prophecy. The fall of Babylon, Egypt, and other nations of antiquity; the rise and passing of powers with world dominion—Persia, Greece and Rome—are all revealed. Britain’s present position in the land of Palestine, befriending the Jews, and helping to establish a national home for them, is all in keeping with the expectations of students of the Word of God.

The study is an extensive one, but it leads to the conviction that “God, who made the world and all things therein, giveth to all life and breath and all things; and hath made of one blood all nations of men for to dwell on all the face of the earth and hath determined the times before appointed, and the bounds of their habitation” (Acts 17:24–26).

Christ the Saviour

The work of Christ is explicable only in the light of the record in Genesis of the formation of man, his sin, and the entrance of death into the world. It is so explained in the New Testament (See Rom. 5.; 1 Cor. 15.). We can ignore Christ, but we cannot expunge him from history. But if we accept Christ as portrayed in the Gospels, believing him in his endorsement of the Old Testament, we are led to faith in divine promises which hold out the hope of life eternal by resurrection from the dead, and which tell of a time when the earth will be full of the glory of God, when death shall be swept away.

Evolution offers an uncertain speculation of human origin, and gives no hope of any future. Human life is only a chance development without purpose. The end is unknown, and the only prospect offered is that all that has been, or is now, will have been in vain. The Bible is the revelation of One in Whom “we live and move and have our being”; “Whose workmanship we are”; Whose laws have been transgressed; but Whose promises, radiant with grace and the prospect of good, give hope of everlasting joy to all who will accept them.

Editor.