He is the image of the invisible God, the firstborn of all creation. For in him were created all things in heaven and on earth, the visible and the invisible, whether thrones or dominions or principalities or powers; all things were created through him and for him. He is before all things, and in him all things hold together. He is the head of the body, the church. He is the beginning, the firstborn from the dead, that in all things he himself might be preeminent. For in him all the fullness was pleased to dwell, and through him to reconcile all things for him, making peace by the blood of his cross (through him), whether those on earth or those in heaven. —1 Colossians 1:15-19 (NAB)
I have never struggled with the supposed contradiction between the Scriptural account of Creation presented in Genesis 1 and the overwhelming evidence for evolution. Perhaps it’s because, like St. Augustine, I always saw the Genesis story as allegorical. And perhaps it’s because, like St. Francis, I picture God continuously willing the whole universe into being as an act of infinite, divine love.
He isn’t Newton’s Absent Watchmaker, who built the machine, pressed start, and walked away. Neither is he Calvin’s Divine Puppeteer who wrote the script and pulls all the strings. He loves us, and everything else, into existence, and he sustains us, and everything else, by a constant, intentional, and ongoing act of love.
He who is Trinity in Unity and Unity in Trinity holds us. He who became like us so that we may become like him died for us. He who made us and all things reconciles us and all things in him.
The visible Son who is the Image of the invisible Father holds us through the power of the Spirit.
Father, Son, and Holy Spirit. One God who is Love.