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 The Omega of Evolution
by Nic Samojluk
Is Biblical Christianity compatible with evolution? I think not. I currently am a member of two Sabbath Schools at the Loma Linda University church. One of them is directed by Dalton Baldwin, Jim Walters, and Richard Rice. In this group, we are finishing a book authored by Harold J. Morowitz, a scientist who is an admirer of Teilhard de Chardin, a French scientist and theologian who attempted to merge Christianity and Darwinian evolution. Morowitz' book mirrors Chardin's philosophy, which is described in the following article written by Jack Keene:
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Teilhard (1881-1955) taught that humanity is evolving into another form, and that "all that arises; converges". Humanity, he said, is converging toward an Omega point, at which collective consciousness will find a new unity. According to Teilhard, Christ is the force behind a collective "Christ consciousness" of Man, which will culminate in the emergence of a "Cosmic Christ" - the true parousia ...
Teilhard essentially taught that the world itself was being transubstantiated into Christ. In 1947 Teilhard said, "Very definitely there was no Adam and no Eve and no Original Sin." And In 1954 Teilhard wrote to a friend, "I am essentially pantheist in my thinking and in my temperament". Pantheism is the view that equates God with the forces and laws of nature, the worship of nature, i.e. the world ...
The Church however, teaches that there is a City of God, and a City of Man (St. Augustine)-a Culture of Life and a Culture of Death (Pope John Paul II). Scripture teaches that the collective will and consciousness of man will not reach a "Cosmic Christ", but rather its antithesis, the Antichrist. Man sitting on the throne claiming to be God (2 Thess.2) ... |
Both Morowitz and Chardin are avowed evolutionists trying to find a way to bridge a gap between evolution and the Christian faith, but there are serious problems with any attempt at successfully connecting these diametrically oppossed philosophies dealing with origin. Morowitz himself admits the impossibility of such an andeavor:
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| The transcendent God is very anthropormorphic, hearing prayers and answering them. The two views of God are logically inconsistent (p. 195). |
How does he propose to achieve such an herculean task? Listen to what his solution is:
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| If our evolving minds are the trascendence of the immanent God, then the responsibility of making a better world is ours ... Our exemplars, Moses, Buddha, Jesus, Mohammed, and many more are those who have sttruggled the most in the search for the path of life. We have no one to turn to except ourselves. We are the third branch of the trinity ... We must celebrate our divinity and go on with the nitty-gritty of the world (p. 196). |
And then, to top this, he makes another incredible assertion which any true Christian would probably categorize as blasphemous:
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| We can change the world for the benefit of mankind. We, Homeo sapiens, are the trascendence of the immanent God. "We are God," the best and worst of us. The statement embodies such hubris that it is hard even to announce, but I believe it contains a profound truth. The immanent God is knowable to us through our science, and the trascendent God is knowable to us through our actions (p. 196). |
We are God. Does this statement sound familiar to you? Doesn't it remind us of what the tempting serpent told Eve in the Garden of Eden: If you eat of the forbiddn fruit, You will be like God? According to Morowitz, we have practically reached that point. Have we? I do not think we have or that we ever will!
TEILHARD, DARWIN, AND THE COSMIC CHRIST
http://www.trosch.org/for/teilhard-keene99l.htm
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