The Evolution Deceit
Part 6: The Moral Collapse Brought about by Darwinism
The greatest catastrophe visited by Darwinism upon mankind was without doubt to turn people away from religion. A violent moral and spiritual collapse swiftly comes to societies which turn away from the moral values of religion. There are many examples of this in societies in our day.
At this point some people will say that Darwinism cannot be held responsible for peoples' lack of religion because a large number of those people who live a life without religion have never heard of the claims of Darwinism. The second part of this objection is true. These days the number of people who defend Darwinism in a knowledgeable way is limited. But this restricted minority are people who direct society's ideas in most fields. The influence they have developed on society reaches countless people. They have the possibility of imposing their world view on a large section of society. For instance, the best-known university professors, a large part of famous cinema directors, and editors of world-famous publishing houses, newspapers, and magazines are for the most part evolutionists, and therefore naturally atheists. For which reason, the parts of society they address are affected by them and influenced by their evolutionary and anti-religious thinking. As a result, societies emerge where these perverse ideas are widely accepted.
Ernst Mayr, a Harvard University biologist and one of the world's most famous evolutionists, describes the place of the theory of evolution in the life of society in these words:
Darwinists' wide-ranging dominance over the life of society acts like a powerful form of "hypnosis" on people. A large part of the younger generation in particular, with not enough experience of life to form any world view, even a very superficial one, can easily be taken in by suggestions of this type. It is exceedingly easy to bring these people to have the desired thought processes through the magazines they read, the films, plays or music clips they watch, and, most important of all, the education they receive in schools. For this influence is the reason that people have believed the theory of evolution to be true for 150 years, despite its deceptions and unscientific nature.
If you notice, anti-religious propaganda is seldom carried out openly these days, nobody openly suggests that anyone should have no religion. But for this reason covert methods are employed, imperceptible at first sight. Mockery of religion, religious subjects, or people known for their religious faith, and the use of words which mean the rejection of God, destiny, and religion in song lyrics, novels, films, newspaper headlines, and jokes, are just a few of these covert methods.
The subjects of Darwinism, on the other hand, are the most common tools of anti-religious propaganda. In even the most unconnected subjects the lie that human beings’ ancestors were monkeys is stressed. The claims of the theory of evolution are even written between the lines in human psychological analysis. In this way, human societies emerge which treat religion, the afterlife, and moral responsibilities lightly, which do not think, which do not fear God, and which do not really believe in Him, even if, when asked, they say that they do believe in God and religion. People who have no faith or fear of Allah, know no limits in any matter, and begin to live like the animals they think their ancestors were.
For example, one cannot expect people who are incautious and who do not fear Allah to protect their chastity because they think there is no limit they have to observe. They become willing to perform any kind of immorality as long as they can do it out of other people's sight. Just as in our day, especially among the young and definite sections of society, the ever-further pushing of limits, the spreading of an understanding which counts moral values and God's edicts as nothing, and people's turning away from religion as a result of the suggestions of Darwinism, are one outcome of this. People who see themselves as left completely unrestricted and who believe that they will not have to account to anyone, demonstrate an ever-increasing profligacy with every passing day. Under careful examination, behind murder, prostitution, cheating, and swindling of all kinds, giving and taking bribes, and telling lies: in short at the base of all immoral behaviour the lack of religion is to be seen. The most effective way this lack of religion is spread is the violent influence of Darwin's lie that "the human being emerged as a result of sheer coincidence."
Ken Ham, the author of the book The Lie: Evolution, takes the lack of religion which Darwinism gave rise to as a subject and says:
If you reject God and replace Him with another belief that puts chance, random processes in the place of God, there is no basis for right or wrong. Rules become whatever you want to make them. There are no absolutes–no principles that must be adhered to. People will write their own rules.132
The well-known evolutionist Theodious Dobzhansky agrees that the idea of "natural selection," the foundation of Darwinism, gives rise to a morally degenerate society:
Natural selection can favor egotism, hedonism, cowardice instead of bravery, cheating and exploitation, while group ethics in virtually all societies tend to counteract or forbid such 'natural' behavior, and to glorify their opposites: kindness, generosity, and even self-sacrifice for the good of others of one's tribe or nation and finally of mankind.133
If we look around us today, we can immediately see the traces of the deep and most important devastation wrought by Darwinist morality. The idea that progress, development, and civilisation are the result of people living separate from one another and with no ties of mutual assistance, devotion, respect, and affection, is imposed upon societies. The suggestion that such a result has to be accepted for greater production and development is frequently made. Whereas this is a result of human beings bringing themselves to the "status of animals," not of development and civilisation.
The truth is that man is not a species of animal and did not come into existence from any animal. Man, whom God created with the possession of reason, intelligence, conscience, and a soul, is a completely different creature from other living things by virtue of these qualities. But under the influence of the spell of Darwinist-materialist morality, human beings forget these qualities and stoop to pettiness, immorality and a lack of conscience and consciousness not even seen in animals. Then they say, "We are in any case descended from animals, these are also a genetic inheritance from them," and prepare a so-called scientific basis for their own lack of willpower and consciousness.
Many Darwinist behavioural scientists take this logic as a starting point, and claim that human beings' demonstrating a tendency to crime is an inheritance from their animal forefathers. The famous evolutionist Stephen Jay Gould puts this claim, first suggested by the Italian physicist Lombroso, forward in the following manner in his book Ever Since Darwin.
Biological theories of criminality were scarcely new, but Lombroso gave the argument a novel, evolutionary twist. Born criminals are not simply deranged or diseased; they are, literally, throwbacks to a previous evolutionary stage. The hereditary characters of our primitive and apish ancestors remain in our genetic repertoire. Some … men are born with an unusually large number of these ancestral characters. Their behavior may have been appropriate in savage societies of the past; today, we brand it as criminal. We may pity the born criminal, for he cannot help himself...134
According to the claims of the Darwinists, in other words, a human being's killing another, his causing him pain, stealing, and starting fights, are a genetically transferred inheritance from his supposed animal ancestors. For which reason, according to this claim, these crimes do not belong to that person and are seen as excusable.
As can be seen from these claims, Darwinist thinking counts human beings' conscience and willpower, and such skills as reason and judgement, as nothing, and accepts that man is an unintelligent creature, who behaves according to instinct, just like animals. According to this view, just as a wild lion cannot prevent the aggression within him and cannot exhibit virtuous behaviour such as overcoming his anger, or showing forgiveness and patience, so man behaves in the same manner. It is evident that there will be a lack of peace and security, disorder, conflict, and fighting in a society which shelters people of such mindset.
The Ruthless and Pessimistic Living Model Proposed to Mankind by Darwinism
According to the Darwinists and materialists, the whole universe, human beings included, is the work of chaos and coincidences. As the influence of this view grows in society, there emerge irresponsible people who believe themselves to be totally unrestricted.
A person who has no purpose does not think, cannot form the aim of developing himself, is uncaring, mocking, is unfeeling, affected by nothing, cannot use his conscience, and recognises no rules or limits. He can possess no virtue or finer quality. In his own perverse view, as a developed animal himself, in this world he must look for food and reproduce, in the same way as other living creatures, and after meeting certain needs must find as much entertainment and enjoyment as possible and wait for death. And it can be seen that, even though most people are unaware of the details of Darwinism, they live the life that Darwinism foresaw for mankind.
Because they live a life which is ruthless and which will eventually come to an end, these people are carried away by great pessimism and hopelessness. The thought that everything will end with death and become as nothing causes these people to be unhappy and shut up within themselves. One of the reasons behind suicides, psychological problems, and depressions is the negatives effects of the Darwinist spell on human psychology.
Richard Dawkins, one of the fiercest defenders of evolution of our times, reveals one example of this. Dawkins claims that human beings are gene machines and that the only reason for their existence is to pass these genes on to subsequent generations. In Dawkins' corrupt view there is no other purpose to either the universe's or man's existence. All the universe and human beings are the products of chaos and coincidence. People who are deceived by such a claim easily fall prey to depression and hopelessness. He who believes that the only point to life is to pass on his genes, and that everything ends with death, that nothing he does in the world has any meaning, who thinks that friendship, love, goodness, and beauty have no value, will think that life is pitiless and unnecessary and will be able to take no pleasure from anything. In the foreword to his book Unweaving the Rainbow, Dawkins admits the negative and pessimistic effect his claim regarding the point of human life has on people:
A foreign publisher of my first book confessed that he could not sleep for three nights after reading it, so troubled was he by what he saw as its cold, bleak message. Others have asked me how I can bear to get up in the mornings. A teacher from a distant country wrote to me reproachfully that a pupil had come to him in tears after reading the same book, because it had persuaded her that life was empty and purposeless. He advised her not to show the book to any of her friends, for fear of contaminating them with the same nihilistic pessimism. Similar accusations of barren desolation, of promoting an arid and joyless message, are frequently flung at science in general, and it is easy for scientists to play up to them. My colleague Peter Atkins begins his book The Second Law (1984) in this vein:
We are the children of chaos, and the deep structure of change is decay. At root, there is only corruption, and the unstemmable tide of chaos. Gone is purpose; all that is left is direction. This is the bleakness we have to accept as we peer deeply and dispassionately into the heart of the Universe.135
Another Darwinist who proposed that life is nothing and caused life to be looked at pessimistically, was the German philosopher Nietzsche, whose theses of racial superiority provided a philosophical support for Hitler. The thought Nietzsche put forward, known as "nihilism" or "nothingism" is basically this: Man must have a reason for living. But this purpose, according to Nietzsche who denied the existence of God, has nothing to do with God's having created man. For this reason, in Nietzsche's philosophy, man constantly seeks a purpose but is unable to find one and experiences the pessimism and hopelessness born of this. The right thing is to seek the purpose behind man's existence. But if, like Nietzsche, a person absolutely rejects the fundamental purpose and starts to look for a purpose outside the scope of this truth, then of course he is not going to be able to find it. And let us add here that Nietzsche died mad.
Societies which forget that they were created by God for a purpose inevitably undergo a moral and spiritual collapse. Wealth, welfare, and economic development in no way bring these people peace and security. Many things push people who fail to think with clean intellect and to comply with the commands of conscience, and who see themselves as unrestricted and purposeless creatures, to unhappiness, hopelessness, and pessimism. A most important thing is the sorrow that these people, who think that they will cease to exist with death, will feel when they see the true life that they will meet after death.
Whereas a person who believes in God and the hereafter is aware of what an important outcome he is living for. He always bears the joy and hope of winning the mercy of God and paradise. Whatever happens he gives thanks to God: for which reason he never falls prey to hopelessness and pessimism.
131- Ernst Mayr, "Interview", Omni, March/April 1988, p. 46; cited in Henry M. Morris, John D. Morris, The Modern Creation Triology, Vol. 3, p. 12
132- Kenneth A. Ham, The Lie Evolution, Master Books, April 1997, p. 84
133- Theodosius Dobzhansky, "Ethics and Values in Biological and Cultural Evolution”, Zygon, the Journal of Religion and Science, as reported in Los Angeles Times, part IV (June 16, 1974), p. 6
134- Stephen Jay Gould, Ever Since Darwin, W. W. Norton & Company, New York 1992, p. 223
135- Richard Dawkins, Unweaving The Rainbow, Houghton Mifflin Company, Newyork, 1998, p. ix)