Darwin and Modern Science [334]
of evolution and natural selection upon the doctrine of creation and of design respectively.
It is impossible here, though it is necessary for a complete sketch of the matter, to distinguish the different elements and channels of this Darwinian influence; in Darwin's own writings, in the vigorous polemic of Huxley, and strangely enough, but very actually for popular thought, in the teaching of the definitely anti-Darwinian evolutionist Spencer.
Under the head of the directly and purely Darwinian elements I should class as preeminent the work of Wallace and of Bates; for no two sets of facts have done more to fix in ordinary intelligent minds a belief in organic evolution and in natural selection as its guiding factor than the facts of geographical distribution and of protective colour and mimicry. The facts of geology were difficult to grasp and the public and theologians heard more often of the imperfection than of the extent of the geological record. The witness of embryology, depending to a great extent upon microscopic work, was and is beyond the appreciation of persons occupied in fields of work other than biology.
III.
From the influence in religion of scientific modes of thought we pass to the influence of particular biological conceptions. The former effect comes by way of analogy, example, encouragement and challenge; inspiring or provoking kindred or similar modes of thought in the field of theology; the latter by a collision of opinions upon matters of fact or conjecture which seem to concern both science and religion.
In the case of Darwinism the story of this collision is familiar, and falls under the heads of evolution and natural selection, the doctrine of descent with modification, and the doctrine of its guidance or determination by the struggle for existence between related varieties. These doctrines, though associated and interdependent, and in popular thought not only combined but confused, must be considered separately. It is true that the ancient doctrine of Evolution, in spite of the ingenuity and ardour of Lamarck, remained a dream tantalising the intellectual ambition of naturalists, until the day when Darwin made it conceivable by suggesting the machinery of its guidance. And, further, the idea of natural selection has so effectively opened the door of research and stimulated observation in a score of principal directions that, even if the Darwinian explanation became one day much less convincing than, in spite of recent criticism, it now is, yet its passing, supposing it to pass, would leave the doctrine of Evolution immeasurably and permanently strengthened. For in the interests of the theory of selection, "Fur Darwin," as Muller wrote, facts have been collected which remain in any case evidence of the reality of descent with modification.
But still, though thus united in the modern history of convictions, though united and confused in the collision of biological and traditional opinion, yet evolution and natural selection must be separated in theological no less than in biological estimation. Evolution seemed inconsistent with Creation; natural selection with Providence and Divine design.
Discussion was maintained about these points for many years and with much dark heat. It ranged over many particular topics and engaged minds different in tone, in quality, and in accomplishment. There was at most times a degree of misconception. Some naturalists attributed to theologians in general a poverty of thought which belonged really to men of a particular temper or training. The "timid theism" discerned in Darwin by so cautious a theologian as Liddon (H.P. Liddon, "The Recovery of S. Thomas"; a sermon preached in St Paul's, London, on April 23rd, 1882 (the Sunday after Darwin's death).) was supposed by many biologists to be the necessary foundation of an honest Christianity. It was really more characteristic of devout NATURALISTS like Philip Henry Gosse, than of religious believers as such. (Dr Pusey ("Unscience not Science adverse to Faith" 1878) writes: "The questions
It is impossible here, though it is necessary for a complete sketch of the matter, to distinguish the different elements and channels of this Darwinian influence; in Darwin's own writings, in the vigorous polemic of Huxley, and strangely enough, but very actually for popular thought, in the teaching of the definitely anti-Darwinian evolutionist Spencer.
Under the head of the directly and purely Darwinian elements I should class as preeminent the work of Wallace and of Bates; for no two sets of facts have done more to fix in ordinary intelligent minds a belief in organic evolution and in natural selection as its guiding factor than the facts of geographical distribution and of protective colour and mimicry. The facts of geology were difficult to grasp and the public and theologians heard more often of the imperfection than of the extent of the geological record. The witness of embryology, depending to a great extent upon microscopic work, was and is beyond the appreciation of persons occupied in fields of work other than biology.
III.
From the influence in religion of scientific modes of thought we pass to the influence of particular biological conceptions. The former effect comes by way of analogy, example, encouragement and challenge; inspiring or provoking kindred or similar modes of thought in the field of theology; the latter by a collision of opinions upon matters of fact or conjecture which seem to concern both science and religion.
In the case of Darwinism the story of this collision is familiar, and falls under the heads of evolution and natural selection, the doctrine of descent with modification, and the doctrine of its guidance or determination by the struggle for existence between related varieties. These doctrines, though associated and interdependent, and in popular thought not only combined but confused, must be considered separately. It is true that the ancient doctrine of Evolution, in spite of the ingenuity and ardour of Lamarck, remained a dream tantalising the intellectual ambition of naturalists, until the day when Darwin made it conceivable by suggesting the machinery of its guidance. And, further, the idea of natural selection has so effectively opened the door of research and stimulated observation in a score of principal directions that, even if the Darwinian explanation became one day much less convincing than, in spite of recent criticism, it now is, yet its passing, supposing it to pass, would leave the doctrine of Evolution immeasurably and permanently strengthened. For in the interests of the theory of selection, "Fur Darwin," as Muller wrote, facts have been collected which remain in any case evidence of the reality of descent with modification.
But still, though thus united in the modern history of convictions, though united and confused in the collision of biological and traditional opinion, yet evolution and natural selection must be separated in theological no less than in biological estimation. Evolution seemed inconsistent with Creation; natural selection with Providence and Divine design.
Discussion was maintained about these points for many years and with much dark heat. It ranged over many particular topics and engaged minds different in tone, in quality, and in accomplishment. There was at most times a degree of misconception. Some naturalists attributed to theologians in general a poverty of thought which belonged really to men of a particular temper or training. The "timid theism" discerned in Darwin by so cautious a theologian as Liddon (H.P. Liddon, "The Recovery of S. Thomas"; a sermon preached in St Paul's, London, on April 23rd, 1882 (the Sunday after Darwin's death).) was supposed by many biologists to be the necessary foundation of an honest Christianity. It was really more characteristic of devout NATURALISTS like Philip Henry Gosse, than of religious believers as such. (Dr Pusey ("Unscience not Science adverse to Faith" 1878) writes: "The questions