The Controversy over Creation

The Controversy over Creation

Eighty one years ago, in July 1925, the Scopes trial or "monkey trial" as it was called – dominated the front pages of the nation’s newspapers. In 1859 Charles Darwin had published his work The Origin of Species and in 1871 Bryan published The Decent of Man. His assertion that man had descended from a "a hairy tailed quadruped" caused an uproar in scientific and religious circles. Religious groups insisted that Genesis accurately and, for some, literally described the process of creation which had nothing to do with evolution theories they regarded as unholy bunk. The controversy raged over the years and in 1925, John Scopes, a biology teacher in Dayton, Tennessee agreed to be the subject of a test case challenging the new  Tennessee anti-evolution statute. Prosecuted by William Jennings Bryan and defended by Clarence Darrow, the trial caused a sensation. The outcome of the trial finding Scopes guilty didn’t resolve the dispute which has continued to this day. The "creation-evolution" controversy involves the question: How was the world created and human’s come into existence? A faction of people and religious groups believe that there is no scientific, provable evidence supporting evolution and that Genesis accurately describes in a literal manner the process. These Darrowjury_1groups often also reject the current scientific consensus regarding the origin of life, humans, geologic development of the earth, the formation of the solar system and the origin of the universe. Others, believe that God doesn’t exist, or if he does exist, science has proven the truth of evolution and the other issues in dispute.

An important figure involved in the issue in controversy is Teilhard De Chardin, who was born in 1881 in South central France. This philosopher, paleontologist and Catholic priest was a member of the Jesuit order. He became known for his theory man is evolving, mentally and otherwise De_chardin toward a final "Omega" or spiritual unity with God. Teilhard De Chardin wrote "Faith and science [must] converge. Science will not come to the feet of a theologian.". His books The Devine Millieu and The phenomenon of Man were influential regarding the conclusions of the Second Vatican Council of the Catholic Church on the issue. But in 1926 his teachings and writings about evolution resulted in his superiors forbidding him to do any further teaching or publishing of his views and ordering him to return to China where he had made scientific explorations in the past. As a result, his writings were suppressed and were not published until after his death in New York City on Easter Sunday April 10, 1955. Teilhard believed that Christianity and scientific evolution were compatible. Evolution was seen by him as a process involving all matter in the cosmos in an increasing more complex form. He believed this process would culminate in the "Omega Point" or the integration of all personal conspicuousness and God. His science convinced him of the validity of evolution which he integrated into his Christian beliefs. He once said "Christ is realized in evolution."

He believed Darwin changed our understanding in much the same way Galileo transformed it. He believed their conclusions, when proven scientifically, were part of God’s plan and consistent with Christian teaching. This caused the Vatican great concern and resulted in his order directing him back to China as well as forbidding his public teaching and writing. He was obedient and remained a priest in good standing, but suspect. He continued to write in his journals and in letters during his remaining life. They were not published, however, until after his death. During his life, his writings were shared informally and sometimes secretly by his friends and colleagues in the Church who debated and discussed his views. His scientific research convinced him of the Devine in all that he saw. He wrote "…But, it is not only close to us, in front of us, that the Devine presence has revealed itself. It has sprung up universally, and we find ourselves so surrounded and transfixed by it, that there is no room left to fall down and adore it, even within ourselves."

As Teilhard saw it, theologians tended to see God as a supreme being standing over and apart from the material world. But, in his view God was pure spirit involved in the Cosmos with our evolving into an increasing union. He saw no contradiction between evolution and oneness with the Creator. His views present a belief system that blends the scientific and Biblical positions regarding evolution while accepting proven scientific facts.

In one of his profound observations he said

"Someday, after mastering the winds, the waves, the tides and gravity, we shall harness for God the energies of love, and then, for a second time in the history of the world, man will have discovered fire."

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