THE ALIEN SYNDROME

 

 

THE ALIEN SYNDROME

 

 

 

 

We have attempted to demonstrate in other articles how modern biological science has managed to cast serious doubt on the viability of evolutionary theory, specifically the macroevolutionary concept of the ability of naturalistic mechanisms to create life out of non-life. It is important for Christians to understand this development, as “theistic evolution” is oxymoronic. Evolution, in other words, is not a friend to Christianity.

 

There are several possible reasons why the theistic evolutionist believes as he does. Ironically, one possibility may be that this individual embraces a godly precept rather more extensively than the notion itself calls for. This precept is the perceived quality of God labeled ‘transcendence’, which states that God is separate from and outside His creation. It is a valuable concept, unique to the monotheistic faiths of Christianity, Judaism and Islam and fully supported by Judeo-Christian Scripture. Viewing God as transcendent maintains us in a humble appreciation of God’s superiority over His creation, which includes us.

 

But, like many other theological notions, it doesn’t represent the whole story, and needs to be balanced by another Scriptural understanding, that the essential nature of God is the very embodiment of love. Untempered by this understanding, the notion of transcendence can direct one to a view of God as being alien to the human race, despite the fact that He is our Creator. It is a simple step to move from a consideration of God as alien to us to a perception of Him as remote. There are all kinds of connotations to the notion of remoteness, most of them negative. Perhaps the most obvious and dangerous of these is the false perception of God’s indifference toward us.

 

Nothing could be further from the truth. Much of Scripture is dedicated to furnishing us with the understanding that God is as far away from us as we wish Him to be. If He was to show Himself more directly than He does, many of us would recoil in horror at His in-your-face presence. That was precisely why Jesus had to suffer on the cross and die on our behalf – to give us an intimate understanding of His love toward us in a selfless, non-confrontational manner. Conversely, the more that we desire His presence, the more that He makes His presence known to us. The committed Christian is fully and happily aware of the indwelling Holy Spirit. This ability of God to indwell us in love reveals a quality that is an essential companion to transcendence, that of His immanence, His being with us and among us. Immanence is a quality whose recognition is unique to the Judeo-Christian faith.

 

The danger of perceiving God as transcendent without also understanding His immanence directly leads to a view of Him as remote and alien. The Christian who adheres to this unbalanced view makes easy pickings for the peddlers of theistic evolution. But there are other consequences of this view as well. Within the past few decades a rather large issue has intruded into the common psyche, that of the Unidentified Flying Object, which has inspired more than a few books and several movies. This genre offers a perspective of the phenomenon that views them as real but vastly different from us. Whatever they are, according to the spokespersons of this genre, the occupants of UFOs enjoy an immense technology advantage, and are capable of using it to our harm. Moreover, they are alien and, likely as not, hostile. Either they want to take over our planet, use us as slaves, or simply have us for dinner. This perception fosters a deeply-internalized concept that anything outside the lifeforms common to this planet is alien, hostile and dangerous, as the movie Independence Day furnishes a classic illustration.

 

But, of course, that would include the transcendent God and His retinue of angelic beings. Any individual moderately familiar with the Bible is aware of the numerous encounters noted in Scripture between mankind and angelic beings and has an appreciation that the community of such beings includes both good ones and bad ones. The angels of Genesis 6, for example, are known to be bad. Moses certainly identified them as bad, and so did Jude. The angel Gabriel, on the other hand, who visited both Daniel and Mary, is known to be good. The angelic encounter of the prophet Ezekiel appeared to have given him a God-directed insight into Israel’s future, including key elements of Israel’s return as a nation, possibly to the day, May 14, 1948. The similarity between this encounter and the modern UFO experience, by the way, has been noted by more than one expositor. There are a host of other encounters, mostly good, that are presented in the Bible, while many modern Christians also claim to have had encounters with them.

 

Quite oddly, there appears to be a rigid separation in the human psyche between the angelic and the UFO experiences. Given the similarities between them, this separation is artificial and completely unjustified, although it may actually correlate roughly between those of us who are believers in the Judeo-Christian God and those who are unbelievers. The unbelievers among us, also necessarily being materialists, would naturally tend to view the UFO in technical terms and deny the existence of angels altogether. Believers, on the other hand, may perceive the possibility of angels but consider the UFO experience to be imaginary.

 

One can see in this hypothetical situation how an angelic encounter might, rather than transforming an unbeliever into a believer, simply serve to alienate him further from God. Such is the case with the theistic evolutionist: already perceiving God as remote from and indifferent to man’s day-to-day experiences, he is naturally committed to God’s transcendence but is wholly unable to perceive His loving immanence. Given this state of affairs, this unfortunate creature fails to partake of and enjoy the most beautiful aspect of God’s relationship with mankind.

 

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