There is, of course, nothing wrong with the theory of evolution as a means of explaining how life developed on this Earth – but there is a problem when people take that theory and attempt to apply it in a universal sense and turn it into a political ideology masking as a scientific theory:
Father Marc Leclerc, professor of Natural Philosophy at the Gregorian Pontifical University of Rome, explained in a recent article for L’Osservatore Romano that there is no problem with the theory of evolution. The problem, he said, lies in the ideology that is created as part of the theory.
In his article, the Jesuit priest said that in the past, and much more so in the present, “many, whether they are fans and foes of Darwin, have confused his scientific theory of evolution—which should be discussed at a scientific level by competent persons—with the reduction of it to an ideological system, a vision of the world that forcibly falls upon on all men.”
Father Leclerc underscored that “as then Cardinal Ratzinger rightly wrote, the controversy has not come from the theory of evolution as such, but from the turning some of its elements into a universal philosophy, in order to explain all of reality’.”
Darwin, he noted, “applied his theory of natural selection to how our species emerged, but not to the functioning of current human societies, underscoring instead as a beneficial aspect for the species the acquisition of moral and religious faculties that lead man to protect the weakest, contrary to the absurd pretentions of social Darwinism.”
“Evolution and creation pose no opposition to each other, but rather they show themselves to be complementary,” the priest added.
He went on to say, “Reflection on the place of man in evolution and in creation” is of particular importance. Man, as a living being, can find his own place in the evolution of species which, when read post factum, had prepared for his coming for a long time. But man cannot reduce himself to a pure product of the evolution of species without contradictions: in other words, man is not reducible to mere animality.”
But the Darwinists insist we are mere animals – accidental results of accidental evolution which has no meaning and no point. Such assertions fly in the face of easily observable facts – such as the fact that there is no way to predict what I’ll think next, and if you can’t predict what I think next, then a purely evolutionary view of the development of life is utter nonsense. But Darwinism – as differentiated from Darwin’s theory – isn’t about science or truth; it is about an anti-religious worldview which some people insist we adhere to.
What is the reason for opposing Intelligent Design as a theory of how life developed? Not anything in Darwin’s theories. In fact, ID does an excellent job of filling in the rather large holes which have developed in Darwin’s theory since he first proposed it more than a century and a half ago. The reason for being opposed to ID is because if you have a Designer, then you’re open to the whole gamut of thought regarding God, and the Darwinists don’t want the kiddies to hear about God, because – in their absurd view – belief in God is at the root of all or most of our societal problems.
It is fine and dandy for someone to believe that the net effect of religious belief is negative – but it is quite another when such a person desires to impose that view on everyone else. By hijacking Darwin’s theory and pretending that it explains all and also disposes of any need for a Creator, the anti-religious Darwinists are seeking to impose their worldview on us.
We must fight this – in the name of liberty and, very importantly, in the name of science. It is anti-science to hold that a theory cannot be questioned – Darwin has a theory and it is actually our duty to question it, and accept no dogmas which have built up around it unless such things are verifiable in a laboratory setting. For all the carping that ID can’t be proved, the fact remains that Darwin’s theory can’t be proved, either and thus mere rational discourse requires that we allow the free play of ideas in the matter of the origin and development of life.
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