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Thus, “divine sovereignty consists not of sheer force, but of
sheer love” (McCann, NIB, 4:670). The concept of randomness is consistent with,
and even reinforces this understanding of sovereignty. God works through the
processes of biology which has has created, but allows freedom, or randomness
while yet sovereign.
The latter part of the book has both some strengths and weaknesses. Colling works
with the theological idea of the “image of God.” He acknowledges the intellectual
difficulty that the “rigid biological constraints” places on one who thinks
that humanity can transcend it’s biological behavior (pp.133f.). He writes
that, “to be created in the image of God means to have a mind like God. This
thought encompasses several possible features including among others, our
conscious awareness, our conscience, universally shared concepts of right and
wrong, and an inborn desire for connection and relationship (p.130).” Similar
ideas have been proposed by theologians in the past. The last suggestion
probably comes closest to modern thought, particularly that of Karl Barth.
However, a theologian as well as a biologist needs to be cautious about trying
to define an ancient biblical concept, which arises from a wholly different
world view, with modern categories of thought.
When working with the creation of Adam, Colling’s argument moves into the realm
of comparative religion. He is correct that many religions have a concept of
the creation of a single human being, which in some ways parallels scientific
thought.
[ Continued on next page ]
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