While some readers may regard any extensive discussion of the Creation-Evolution issue as unfortunately reawakening an old controversy, the fact remains that this debate really has not been decisively settled.
Orthodox religion has doubtless lost a great deal of prestige and influence while respect for science has soared in the decades since Darwin. Science owes its popularity and power over modern life, however, to much more than an evolutionary creed, even as man’s natural antipathy to Christianity assuredly runs deeper than its doctrine of origins.
If some Christian scholars have become mute in the face of scientism—hoping by calculated silence on the subject of origins to gain recognition for Christianity as a religion of redemption, while not questioning scientific views of beginnings except to fortify them with the flavor of theism—little evidence exists that success has crowned this strategic maneuver. Indeed, only an insipid version of Christianity has little to say about the nature of the universe. And few scientists will long remain content to store religious and scientific views in isolated compartments of the mind without sooner or later making one accountable to the other. The communist philosophy exemplifies this insistent demand for an integrated view of life and existence, elaborating naturalism as an all-decisive principle.
Not a few scientists in the West, while not totalitarian in their sympathies, now urge that the West, from the standpoint of omnicompetent scientism, wage decisive war against supernaturalism and exalt the naturalistic creed with full force. The uncritical identification of a naturalistic world view with pure science is found in many great centers of learning. G. C. Simpson of Columbia University ...1
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