This is because creation as such is not an exercise in futility, but is infused with an otherwise superfluous and inexplicable hopefulness, the latter of which, on the human level, might be described as a kind of persistent "evidence of things unseen." It is the temporal shadow cast back by the fulfillment we hail from afar. Or so we have heard from the wise.
In the absence of this evidence of things unseen, progress would be impossible because unthinkable. Hope and change always go together, except in the faithless liberal who forgets that beneficial change is only a hope, not a certainty, and certainly not something man can accomplish unaided (if you don't believe me, just look at his grisly track record of trying).
If Obama had proclaimed "faith and love" his message wouldn't have been as popular, at least among his target audience whose immanentized and absecular hope is evidence of things unsane.
Simianly, think of the poor primate proto-human, sitting around and hoping for things to get better. But in a strictly Darwinian framework, what is he hoping for -- or, more specifically, for what does our aloftreeous furbear have any right to hope?
One thing: a random mutation that doesn't weaken, sicken, or kill my ass, but somehow results in a beneficial change. However, the fundamental change cannot have actually occurred in him, but only in his genetic predecessors, in an infinite regress. Which is why Darwin "jotted down as a stern reminder to himself the note 'never use higher and lower'" (in Purcell).
Which is also why intellectually consistent Darwinists would be the last to say that a Darwinian is somehow higher than a creationist -- unless the former are more successful at getting their genes into the next generation, which is not the case, otherwise the erstwhile Christendom of Europe wouldn't be undergoing slow motion demographic death. Supernatural selection in action!
Now this business of becoming human -- of evolving -- the thing about it is, unlike any other creature, it cannot just happen on the species level, as if the species does all the dogged, trial-and-error work of evolving, from which we passively benefit. No other animal has to learn how to be that animal, notwithstanding a limited repertoire of tricks the mother might pass along to her brood. And certainly no other animal needs to be born twice in order to undertake post-biological evolution.
But for human beings, each generation needs to fulfill the human journey anew. In the old days, philosophers and metaphysicians spoke of man as the microcosm who mirrors the macrocosm. That's true as far as it goes, but it implies a kind of static view, as if man is a once-and-for-all fact instead of a constantly evolving being.
Here again, Clarke's idea of reality as "substance in relation" is helpful, for with it we can posit the microcosmology of man in more dynamic terms, as a movement or action which is in turn the self-revelation of being. Therefore, evolution itself redounds to the self-revelation of being. Who knows what goodies lurk in the heart of being? Even time takes time, to say nothing of eternity. Or, time takes an eternity to get it all out.
Bearing in mind the above, when we say that man is the image and likeness of O, it means, in the words of Clarke, that "all finite beings, which are imperfect images of the Source, bear within their very natures this same divinely originated dynamism of active self-communication to others." In this way, we are simultaneously rich and poor -- or, contra Darwin, high and low -- in that
"every finite being insofar as it is... rich, pours over to share its perfection with others; but insofar as it is poor, deficient in the full plenitude of being, it reaches out to receive enrichments of being from others, sharing in their riches" (ibid.).
This is just another way of saying that man is an open system, both vertically and horizontally, and that God, the Absolute, O, the toppermost of the poppermost, must be understood in the same onederful way.
For what is the Incarnation but God "making himself poor," in which context we may understand certain paradoxymorons regarding the meek inheriting the earth, the last being first, and the blessedness of holy poverty.
Now, this interior activity of the Godhead, how to describe it?
Sorry, can't do that. That's well above our praygrade. We can, however, undescribe it, which we might symbolize something like (↓ ↔ ↑) to convey the total circulation of metacosmic energies in the perpetual now.
But if I were to reduce it to mere wordlings, I don't think I could do better than Schuon:
"If by 'science' we mean a knowledge that is related to real things -- whether or not they can be directly ascertained..., religion will be the science of the total hierarchy, of equilibrium, and of the rhythms of the cosmic scale; it takes account, at one and the same time, of God's outwardly revealing Manifestation and of His inwardly absorbing Attraction (emphasis mine), and it is only religion that does this and that can do it a priori and spontaneously."
Amen for a child's job.