It is significant that we are described as being slightly lower than the angels rather than being slightly higher than the beasts. Our place and privilege is to be a mediating figure, but to be one who looks up rather than down. When we sever the tie that binds us to God and try to cast off God’s rule, we do not rise up to take God’s place, as we desire to do, but rather sink to a more bestial level. In fact, we come to think of ourselves as beasts (“the naked ape”) or, even worse, as machines.
Taken from “Foundations of the Christian Faith-Book I” by James Montgomery Boice, page 155. (c)1986 InterVarsity Christian Fellowship of the USA, Revised edition. Used by permission of InterVarsity Press, P.O. Box 1400, Downers Grove, IL 60515. www.ivpress.com http://www.gospelcom.net/cgi-ivpress/book.pl/code=991. Get this book!
The real issue in the creation/evolution debate is not the existence of God. The real issue is the nature of God. To think of evolution as basically atheistic is to misunderstand the uniqueness of evolution. Evolution was not designed as a general attack against theism. It was designed as a specific attack against the God of the Bible, and the God of the Bible is clearly revealed through the doctrine of creation. Obviously, if a person is an atheist, it would be normal for him to also be an evolutionist. But evolution is as comfortable with theism as it is with atheism. An evolutionist is perfectly free to choose any god he wishes, as long as it is not the God of the Bible. The gods allowed by evolution are private, subjective, and artificial. They bother no one and make no absolute ethical demands. However, the God of the Bible is the Creator, Sustainer, Savior, and Judge. All are responsible to Him. He has an agenda that conflicts with that of the sinful humans. For man to be created in the image of God is very awesome. For God to be created in the image of man is very comfortable.
Because modern man is inclined to view himself as merely a higher form of animal – with no divine origin, purpose, or accountability – he is even more disposed to see other people simply as things, to be used for his own pleasure and advantage.
The naturalist, if he is true to his principles, must ultimately conclude that humanity is a freak accident without any purpose or real importance. Naturalism is therefore a formula for futility and meaninglessness, erasing the image of God from our race’s collective self-image, depreciating the value of human life, undermining human dignity, and subverting morality.
The evolutionary idea not only strips man of his dignity and his value, but it also eliminates the ground of his rationality. If everything happens by chance, then in the ultimate sense, nothing can possibly have any real purpose or meaning. And it’s hard to think of any philosophical starting point that is more irrational than that.
If in fact life was not created by God, and if human beings in particular are not created by God or responsible to Him, but are simply the result of random occurrences in the universe, then of what significance is human life? We are merely the product of matter plus time plus chance, and so to think that we have any eternal importance, or really any importance at all in the face of an immense universe, is simply to delude ourselves. Honest reflection on this notion should lead people to a profound sense of despair (Wayne Grudem and Jeff Purswell).
If all of life can be explained by evolutionary theory apart from God, and if there is no God who created us (or at least if we cannot know anything about Him with certainty), then there is no supreme Judge to hold us morally accountable. Therefore there are no moral absolutes in human life, and people’s moral ideas are only subjective preferences, good for them perhaps but not to be imposed on others. In fact, in such a case the only thing forbidden is to say that one knows that certain things are right and certain things are wrong (Wayne Grudem and Jeff Purswell).