“The hybrid frustrates the purpose of creation. All things, we are told according to Genesis, were created with their seed in themselves, destined to be fertile. Hybridization seeks to improve God’s work. It seeks to gain the best of two diverse but somewhat related things. The result is a limited advantage but a long range launched including sterility. Second, these laws clearly require a respect for God’s creation. We are not to change one kind into another, or to attempt it. All things we are told were created good. Now when we hold to evolution we cannot see all things as created good. Because evolution is the survival of the fittest, and the best you can say about anything is that it is the fittest. Not that it is the best, not that it is morally the most desirable thing. And though it has survived thus far it may not survive in the next ten thousand years, so that man for example, we are told may be a mistake. Thus we cannot under an evolutionary perspective see all things as created good. But man under God has been created good and the world around him has been created good. Man can kill and eat plants and animals to use this creation under God’s law. But he cannot tamper with it, he cannot hybridize; which is to violate God’s kind. And the penalty for it, of course, is sterility. You can cross a horse and a donkey, but the mule is sterile. You can put all kinds of new variety of squash and carrots and the like on the market, but the penalty for these is sterility. They will not produce a seed. And while they will have certain advantages --the mule has certain advantages over the horse-- they have marked disadvantages, and a greater frailty, sensitivity, nervousness (as with the mule), so that they are a real handicap.”

Audio lectures, Hybridization and the Law (n. d.)

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Rousas John Rushdoony 99
American theologian 1916–2001

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“The world was created by God and we are always to remember as we deal with the world, what was God’s purpose here, in creating this? But at the same time, while the world was created essentially good, it is fallen and not normative. Thus, perfectionism with regard to nature is anti Christian. Everything has a purpose in creation, but God created man and set him in the garden of Eden with a purpose to use and to develop nature. Thus, while hybridization is forbidden, the improvement of various species is definitely a part of our responsibility. Thus, we do not look back to Eden, we look forward to the kingdom of God. Those who hold to a perfectionism with regard to nature are anti Christian. The logic of this perfectionism with regard to nature, holding nature as normative is to eat raw foods only because you can’t improve on nature, it is to be a nudist because you can’t improve on nature, it is to deny housing because housing is an improvement on nature. This is all very very definitely hostile to scripture because while creation is essentially good, from the biblical perspective, it is to be developed by man. There is to be an improvement in terms of the guidelines laid down by God. Thus, hybridization is not Christian, but improvement is definitely the Christian responsibility. Hybridization and unequal yoking involve a fundamental disrespect for God’s handiwork, and it leads to futile experimentation. But for us as creationists, the fertility and the potentiality of the world rests in his law, in it’s pattern, in it’s fixity.”

Rousas John Rushdoony (1916–2001) American theologian

Audio lectures, Hybridization and the Law (n. d.)

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“For when God said, “Let there be light, and there was light,” if we are justified in understanding in this light the creation of the angels, then certainly they were created partakers of the eternal light which is the unchangeable Wisdom of God, by which all things were made, and whom we call the only-begotten Son of God”

XI, 9
The City of God (early 400s)
Context: For when God said, “Let there be light, and there was light,” if we are justified in understanding in this light the creation of the angels, then certainly they were created partakers of the eternal light which is the unchangeable Wisdom of God, by which all things were made, and whom we call the only-begotten Son of God; so that they, being illumined by the Light that created them, might themselves become light and be called “Day,” in participation of that unchangeable Light and Day which is the Word of God, by whom both themselves and all else were made. “The true Light, which lighteth every man that cometh into the world,” — this Light lighteth also every pure angel, that he may be light not in himself, but in God; from whom if an angel turn away, he becomes impure, as are all those who are called unclean spirits, and are no longer light in the Lord, but darkness in themselves, being deprived of the participation of Light eternal. For evil has no positive nature; but the loss of good has received the name “evil.”

Thomas Aquinas photo
John Scotus Eriugena photo

“When we are told that God is the maker of all things, we are simply to understand that God is in all things – that He is the substantial essence of all things.”

Original: (la) Cum ergo audimus, Deum omnia facere, nil aliud debemus intelligere, quam Deum in omnibus esse, hoc est, essentiam omnium subsistere.

De Divisione Naturae, Bk. 1, ch. 72; translation from Hugh Fraser Stewart Boethius: An Essay (London: William Blackwood, 1891) p. 255.

Anselm of Canterbury photo

“God often works more by the life of the illiterate seeking the things that are God's, than by the ability of the learned seeking the things that are their own.”

Anselm of Canterbury (1033–1109) Benedictine monk, philosopher, and prelate

Reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 123.

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“From all these things the Gods gain nothing; what gain could there be to God? It is we who gain some communion with them.”

Sallustius Roman philosopher and writer

XV. Why we give worship to the Gods when they need nothing.
On the Gods and the Cosmos
Context: The divine itself is without needs, and the worship is paid for our own benefit. The providence of the Gods reaches everywhere and needs only some congruity for its reception. All congruity comes about by representation and likeness; for which reason the temples are made in representation of heaven, the altar of earth, the images of life (that is why they are made like living things), the prayers of the element of though, the mystic letters of the unspeakable celestial forces, the herbs and stones of matter, and the sacrificial animals of the irrational life in us.
From all these things the Gods gain nothing; what gain could there be to God? It is we who gain some communion with them.

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“Sin is resistance, in the name of God, to the creative work of God which seeks to include us all.”

James Alison (1959) Christian theologian, priest

Source: Faith Beyond Resentment: Fragments Catholic and Gay (2001), " The man blind from birth and the Creator's subversion of sin http://girardianlectionary.net/res/fbr_ch-1_john9.htm", p. 17.

Ernest J. Gaines photo

“I would think a faith in God is one thing. I think that if we could change the whole world and keep the land is another thing. Change things yet keep keep the relationship is another thing.”

Ernest J. Gaines (1933–2019) Novelist, short story writer, teacher

Gaines response after being asked: "Do you also see things in that world that you wish could be retained?", as quoted by Marcia Gaudet and Carl WootonPorch in Talk with Ernest Gaines: Conversations on the Writer's Craft http://books.google.es/books?id=JtRNfST4g_QC&hl=es&source=gbs_navlinks_s (1990)

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