Evolution is Religion — Not Science
by Dr. Henry M. Morris (Summary)
In no way does the idea of particles-to-people evolution meet the long-accepted criteria of a scientific theory. There are no such evolutionary transitions that have ever been observed in the fossil record of the past…
Evolutionists claim that evolution is a scientific fact, but they almost always lose scientific debates with creationist scientists. Accordingly, most evolutionists now decline opportunities for scientific debates, preferring instead to make unilateral attacks on creationists.
“Scientists should refuse formal debates because they do more harm than good, but scientists still need to counter the creationist message.” [Scott, Eugenie, “Fighting Talk,” New Scientist (vol. 166, April 22, 2000), p.47. Dr. Scott is director of the anti-creationist organization euphemistically named, The National Center for Science Education.]
The question is, just why do they need to counter the creationist message? Why are they so adamantly committed to anti-creationism?
The fact is that evolutionists believe in evolution because they want to. It is their desire at all costs to explain the origin of everything without a Creator. Evolutionism is thus intrinsically an atheistic religion. Some may prefer to call it humanism, and “new age” evolutionists place it in the context of some form of pantheism, but they all amount to the same thing. Whether atheism or humanism (or even pantheism), the purpose is to eliminate a personal God from any active role in the origin of the universe and all its components, including man.
The core of the humanistic philosophy is naturalism — the proposition that the natural world proceeds according to its own internal dynamics, without divine or supernatural control or guidance, and that we human beings are creations of that process. It is instructive to recall that the philosophers of the early humanistic movement debated as to which term more adequately described their position: humanism or naturalism. The two concepts are complementary and inseparable.21
Since both naturalism and humanism exclude God from science or any other active function in the creation or maintenance of life and the universe in general, it is very obvious that their position is nothing but atheism. And atheism, no less than theism, is a religion! Even doctrinaire-atheistic evolutionist Richard Dawkins admits that atheism cannot be proved to be true.
with in the liberal journal, Science and Christian Belief (vol. 7, 1994), p. 47]
Therefore, they must believe it, and that makes it a religion.
The atheistic nature of evolution is not only admitted, but insisted upon by most of the leaders of evolutionary thought. Ernst Mayr, for example, says that:
Darwinism rejects all supernatural phenomena and causations. [Mayr, Ernst, “Darwin’s Influence on Modern Thought,” Scientific American (vol. 283, July 2000), p. 83.]
A professor in the Department of Biology at Kansas State University says:
Even if all the data point to an intelligent designer, such a hypothesis is excluded from science because it is not naturalistic. [Todd, Scott C., “A View from Kansas on the Evolution Debates,” Nature (vol. 401, September 30, 1999), p. 423.]
It is well known by almost everyone in the scientific world today that such influential evolutionists as Stephen Jay Gould and Edward Wilson of Harvard, Richard Dawkins of England, William Provine of Cornell, and numerous other evolutionary spokesmen are dogmatic atheists. Eminent scientific philosopher and ardent Darwinian atheist Michael Ruse has even acknowledged that evolution is their religion!
Evolution is promoted by its practitioners as more than mere science. Evolution is promulgated as an ideology, a secular religion — a full-fledged alternative to Christianity, with meaning and morality . . . . Evolution is a religion. This was true of evolution in the beginning, and it is true of evolution still today. [Ruse, Michael, “Saving Darwinism from the Darwinians,” National Post (May 13, 2000), p. B-3.]
Another way of saying “religion” is “worldview,” the whole of reality. The evolutionary worldview applies not only to the evolution of life, but even to that of the entire universe. In the realm of cosmic evolution, our naturalistic scientists depart even further from experimental science than life scientists do, manufacturing a variety of evolutionary cosmologies from esoteric mathematics and metaphysical speculation. Socialist Jeremy Rifkin has commented on this remarkable game.
Cosmologies are made up of small snippets of physical reality that have been remodeled by society into vast cosmic deceptions. [ Rifkin, Jeremy, “Reinventing Nature,” The Humanist (vol. 58, March/April 1998), p. 24.]
They must believe in evolution, therefore, in spite of all the evidence, not because of it. And speaking of deceptions, note the following remarkable statement.
We take the side of science in spite of the patent absurdity of some of its constructs, . . . in spite of the tolerance of the scientific community for unsubstantiated commitment to materialism. . . . we are forced by our a priori adherence to material causes to create an apparatus of investigation and set of concepts that produce material explanations, no matter how counterintuitive, no matter how mystifying to the uninitiated. Moreover, that materialism is absolute, for we cannot allow a Divine Foot in the door. .[ Lewontin, Richard, Review of the Demon-Haunted World, by Carl Sagan. In New York Review of Books, January 9, 1997.]