Our sense organs 45

The attributes of God shared by man when he
was created were to a great extent marred by sin.
The Bible frequently emphasises the drastic
changes involved:
Man after the fall
Friedrich von Schlegel (1772 – 1829), who was a
German cultural philosopher and linguist: Man is
ultimately no different from any animal, plant or
rock.
Romans 3:22b-23: “There is no difference, for all
have sinned and fall short of the glory of God.”
Jeremiah 16:4: “They will die of deadly diseases.
They will not be mourned or buried, but will be
like refuse lying on the ground... their dead bodies
will become food for the birds of the air and
the beasts of the earth.”
Psalm 144:4: “Man is like a breath; his days are
like a fleeting shadow.”
Ecclesiastes 3:19: “Man’s fate is like that of the
animals; the same fate awaits them both: As one
dies, so dies the other.”
Romans 1:21: “their foolish hearts were darkened.”
Ephesians 4:18: “They are darkened in their understanding
and separated from the life of God.”
Being far from God, human thought is subject to
all possible fallacies and confusions. This is very
obviously the case for evolutionary ideas, ideologies,
manmade religions, and all possible atheistic
systems. Thus we find many scholars giving
decidedly negative evaluations of humanity:
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The German nihilistic philosopher, Friedrich
Nietzsche (1844 – 1900): Man is a brute as well
as a super-animal. He is merely a “cosmic fringedweller”.
The American geneticist of Russian extraction,
Theodosius Dobzhansky (1900 – 1975): Man is
the only product of evolution that has attained
the insight that he came into this universe, from
the animal kingdom, through evolution.
Jaques Monod (1910 - 1976), a French biochemist
and Nobel laureate: Man is a gipsy at the
edge of the universe.
The atheist Theo Löbsack: Man is only an “evolutionary
aberration”.
Ludwig E. Boltzmann (1844 – 1905), who was
professor of theoretical physics at the University
of Vienna, was completely committed to Darwinism.
He regarded the idea (that life originated
without a Creator), as the grandest concept of
the century: “In my opinion Darwin’s theory
promises only the best for philosophy. If you ask
me whether this time (the 19th century) should
be called the iron age or the steam age or the
age of electricity, I would immediately reply that
it should be known as the age of a mechanistic
view of nature – it will be known as the age of
Darwin.”
Today steadily increasing numbers of scientists
regard the theory of evolution as the greatest
fallacy of the century. (This topic is discussed
more fully in two other books of the present
author, namely: In the Beginning was Information
and Did God Use Evolution? We will thus not pursue
it further here). However, the following
example illustrates the compulsion exerted by