A Powerful Rebuttal of Atheists’ Claims

The Extinction of Evolution
By Darek Isaacs
Bridge Logos, Atlanta (USA)

Darek Isaac tells us: “When an atheist calls for a godless society, what they are really asking for reveals the most terrifying state of human existence we can imagine.”

Reviewed by A Staff Writer

Evolutionism—an ideology based on the claim that various different species are derived from other, pre-existing species—is projected by its votaries as an established truth, although it is an unproven hypothesis. Evolution comes in various forms, including one version that is purely materialistic. This version claims that living beings are simply bundles of chemicals that have combined together simply by chance and that one species grows into another through ‘natural selection’. This brand of the evolution hypothesis stoutly denies God as the Creator of all life. This book is a powerful rebuttal of many of the evolutionists’ claims.

Materialist Evolutionists
Writing from the American context, but making a point that has much broader relevance, Isaacs says, “Today, the doors are open in our society to remove God from everything. Evolutionary theory now unapologetically asserts that human life had no creator or designer, and that our lives on Earth serve no designer’s purpose—we are simply accidents of nature”. Materialist evolutionists think there’s no God, no ultimate foundation for ethics, and no ultimate meaning to life.
Critiquing the claims of evolutionists, Isaacs say that while they believe that life first formed from a single-celled organism, their theory ‘is completely inept when it comes to explaining how that “first” single-celled organism came to be and from where the components that supposedly created that life came’. They simply do not know what that organism was, it being just “an unknown variable in their concocted equation.” What did this supposed first organism feed on? Whom did it reproduce with? What was its life span? Evolutionists have no answers to these crucial questions.

A ‘Blind Force’
Isaacs insists that the very basic premise of evolution is faulty because it fails to explain the most foundational aspect of its theory—the formation of the first living thing. Materialist evolutionists believe that the first organism was created, not by God, but, rather, by a ‘blind force’, that we are born out of mere chemicals and that we evolved through different species, till apes supposedly became humans. And so, they say, we are a product of the natural, not the supernatural. Isaac claims that this is a logical culmination of Darwin’s theory—the elimination from our minds of God.
For materialist evolutionists, evolution is nothing short of a counter-belief system. They claim a ‘blind force’ or chance or accident created the universe but leave this ‘blind force’ undefined. So, contrary to what they insist—that evolutionism is based on fact—it is actually based on an unfounded belief. Thus, evolutionists are victims of ‘blind faith’ (in some conjecture of theirs) even as they accuse people who believe in God of the same. There is just no scientific basis for their claim that life started from a single-celled organism that came about by accident, Isaacs remarks, and so, he says, their theory is not scientific, contrary to what they insist. It is based on mere speculation, not on findings and facts.

Racism and Human Inequality
Isaacs highlights some other deeply problematic aspects of evolutionism. One of these is the evolutionists’ claim that nature favours those individuals who are said to be better adapted to the environment, eliminating those that are said to be less so, who are weaker. Some evolutionists go to the extreme of calling for the weaker be eliminated. The gruesome ‘survival of the fittest’ theory even among human is, Isaacs remarks, a logical consequence of Darwinism. He tells us that some extreme evolutionists, like the Nazis, even sought to eliminate races they considered inferior. Social Darwinism is a garb to seek to justify racism and human inequality and denies any place for compassion. It wrongly considers human beings as naturally competitive and as perpetually struggling with each other for survival—a claim that has disastrous consequences for the more vulnerable in human societies and is fundamentally at odds with teachings about compassion for the poor and the weak integral to many religions.
Another problematic aspect of evolutionism, Isaacs indicates, is that it has no concept of sin. It claims that we exist not because of God’s purpose but just by chance. Sin is violation of God’s law, and if there’s no God, as evolutionists say, then there’s no sin. In such a scenario, there would be no moral restraints whatsoever and one would think that one can do just about whatever one likes: a recipe for sheer hedonism. Evolutionism, Isaacs believes, is an ‘ideology of animalistic humanity’, a belief system ‘that simply justifies the sinful cravings of people’. It is perhaps the desire for ‘freedom’ to do just as one wants, with no fear of accountability for one’s deeds to God, that is a major reason for many to eagerly lap up the evolutionists’ unproven hypotheses and to insist they are ‘scientific’ without any convincing evidence.
Yet another flaw of evolutionism is that with its stress on its claims about the ‘survival of the fittest’, it cannot explain the fact of human kindness and charity. “The existence of love in our lives makes evolution through natural selection obsolete in humanity”, Isaacs writes.
Evolutionary atheists want to make society godless. Isaac tells us: “When an atheist calls for a godless society, what they are really asking for reveals the most terrifying state of human existence we can imagine.” “There is only one place throughout time and space that is fully, and completely, away from the presence of God,” he writes—and that, he says, is ‘hell’. “The atheist who is completely consumed with evolutionary thought, and is driven by evolutionary ideology, has a soul so broken that they actually broadcast that they want to be in hell”, he remarks. Therefore, he says, “evolution leads people to literally ask for hell”—a place completely “void of God”—which is what hell literally is.
Isaacs writes from a particular Christian perspective but much of what he says may resonate with many people from other theistic traditions, too. One doesn’t necessarily agree with everything that he says—for instance, some theists believe that faith in the Creator God and evolution are not incompatible and claim that evolution may have been the way God brought about the diversity of species. Overall, however, this book is rich in insights and wisdom.

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