God’s splendor is a tale that is told;
his testament is written in the stars.
Space itself speaks his story every day
through the marvels of the heavens.
His truth is on tour in the starry vault of the sky,
showing his skill in creation’s craftsmanship.
A child kicks his legs rhythmically through excess, not absence, of life. Because children have abounding vitality, because they are in spirit fierce and free, therefore they want things repeated and unchanged. They always say, “Do it again”; and the grown-up person does it again until he is nearly dead. For grown-up people are not strong enough to exult in monotony. But perhaps God is strong enough to exult in monotony. It is possible that God says every morning, “Do it again” to the sun; and every evening, “Do it again” to the moon. It may not be automatic necessity that makes all daisies alike; it may be that God makes every daisy separately, but has never got tired of making them. It may be that He has the eternal appetite of infancy; for we have sinned and grown old, and our Father is younger than we. The repetition in Nature may not be a mere recurrence; it may be a theatrical encore.
One of the deepest and strangest of all human moods is the mood which will suddenly strike us perhaps in a garden at night, or deep in sloping meadows, the feeling that every flower and leaf has just uttered something stupendously direct and important, and that we have by a prodigy of imbecility not heard or understood it. There is a certain poetic value, and that a genuine one, in this sense of having missed the full meaning of things. There is beauty, not only in wisdom, but in this dazed and dramatic ignorance.
Remember Jean-Paul Sartre’s statement that the basic philosophical question is that everything that exists has come out of absolutely nothing. In other words, you begin with nothing. Now, to hold this view, it must be absolutely nothing. It must be what I call nothing-something or nothing-nothing. If one is going to accept this answer, it must be nothing-nothing, which means there must be no energy, no mass, no motion, and no personality.
. . . You must not let anybody say he is giving an answer beginning with nothing and then really begin with something: energy, mass, motion, or personality. That would be something, and something is not nothing.
The truth is, I have never heard this argument sustained, for it is unthinkable that all that now is has come out of utter nothing.
. . . The dilemma of modern man is simple: he does not know why man has any meaning. He is lost. Man remains a zero. This is the damnation of our generation, the heart of modern man’s problem. But if we begin with a personal beginning and this is the origin of all else, then the personal does have meaning, and man and his aspirations are not meaningless . . .
It is the Christian who has the answer at this point—a titanic answer! . . . Man’s damnation today is that he can find no meaning for man, but if we begin with the personal beginning we have an absolutely opposite situation. We have the reality of the fact that personality does have meaning because it is not alienated from what has always been, and what is, and what always will be. This is our answer, and with this we have a solution to the problem of existence—of bare being and its complexity—but also for man’s being different, with a personality which distinguishes him from non man.
We man use an illustration of two valleys. Often in the Swiss Alps, there is a valley filled with water and an adjacent valley without water. Surprisingly enough, sometimes the mountain springs leaks, and suddenly the second valley begins to fill up with water. As long as the level of water in the second valley does not rise higher than the level of water in the first valley, everyone concludes that there is a real possibility that the second lake came from the first. However, if the water in the second valley goes thirty feet higher than the water in the first valley, nobody gives that answer. If we begin with a personal beginning to all things, then we can understand that man’s aspiration for personality has a possible answer.
If we begin with less than personality, we must finally reduce personality to the impersonal. The modern scientific world does this in its reductionism, in which the word “personality” is only the impersonal plus complexity. In the naturalistic scientific world, whether social, psychological, or natural science, a man is reduced to the impersonal plus complexity. There is not real, intrinsic difference.
–Francis Schaeffer, He Is There and He Is Not Silent
Richard Dawkins and his followers have recycled the theory of evolution not as a biological theory but as a theory of everything – of what the human being is, what human communities are, what our problems are and how they’re not really our problems, but the problems of our genes: we’re simply answers that our genes have come up with, and it’s rather awful to be the answer to someone else’s question, especially when that thing is not a person at all. Nevertheless, people swallow that.