Part 12 (1/2)
Now, all former experience shows that it is neither safe nor wise to p.r.o.nounce a whole system ”thoroughly atheistic” which it is conceded may be held theistically, and which is likely to be largely held, if not to prevail, on scientific grounds. It may be well to remember that, ”of the two great minds of the seventeenth century, Newton and Leibnitz, both profoundly religious as well as philosophical, one produced the theory of gravitation, the other objected to that theory that it was subversive of natural religion; also that the nebular hypothesis--a natural consequence of the theory of gravitation and of the subsequent progress of physical and astronomical discovery--has been denounced as atheistical even down to our day.” It has now outlived anathema.
It is undeniable that Mr. Darwin lays himself open to this kind of attack.
The propounder of natural selection might be expected to make the most of the principle, and to overwork the law of parsimony in its behalf. And a system in which exquisite adaptation of means to ends, complicated inter-dependencies, and orderly sequences, appear as results instead of being introduced as factors, and in which special design is ignored in the particulars, must needs be obnoxious, unless guarded as we suppose Mr.
Darwin might have guarded his. ground if he had chosen to do so. Our own opinion, after long consideration, is, that Mr. Darwin has no atheistical intent; and that, as respects the test question of design in Nature, his view may be made clear to the theological mind by likening it to that of the ”believer in general but not in particular Providence.” There is no need to cull pa.s.sages in support of this interpretation from his various works while the author--the most candid of men--retains through all the editions of the ”Origin of Species” the two mottoes from Whewell and Bishop Butler.[VII-2]
The gist of the matter lies in the answer that should be rendered to the questions--1. Do order and useful-working collocation, pervading a system throughout all its parts, prove design? and, 2. Is such evidence negatived or invalidated by the probability that these particular collocations belong to lineal series of such in time, and diversified in the course of Nature--grown up, so to say, step by step? We do not use the terms ”adaptation, ”arrangement of means to ends,” and the like, because they beg the question in stating it.
Finally, ought not theologians to consider whether they have not already, in principle, conceded to the geologists and physicists all that they are asked to concede to the evolutionists; whether, indeed, the main natural theological difficulties which attend the doctrine of evolution--serious as they may be--are not virtually contained in the admission that there is a system of Nature with fixed laws. This, at least, we may say, that, under a system in which so much is done ”by the establishment of general laws,” it is legitimate for any one to prove, if he can, that any particular thing in the natural world is so done; and it is the proper business of scientific men to push their enquiries in this direction.
It is beside the point for Dr. Hodge to object that, ”from the nature of the case, what concerns the origin of things cannot be known except by a supernatural revelation;” that ”science has to do with the facts and laws of Nature: here the question concerns the origin of such facts.” For the very object of the evolutionists, and of Mr. Darwin in particular, is to remove these subjects from the category of origination, and to bring them under the domain of science by treating them as questions about how things go on, not how they began. Whether the succession of living forms on the earth is or is not among the facts and laws of Nature, is the very matter in controversy.
Moreover, adds Dr. Hodge, it has been conceded that in this matter ”proofs, in the proper sense of the word, are not to be had; we are beyond the region of demonstration, and have only probabilities to consider.”
Wherefore ”Christians have a right to protest against the arraying of probabilities against the clear teachings of Scripture.” The word is italicized, as if to intimate that probabilities have no claims which a theologian is bound to respect. As to arraying them against Scripture, there is nothing whatever in the essay referred to that justifies the statement.
Indeed, no occasion offered; for the writer was discussing evolution in its relations to theism, not to Biblical theology, and probably would not be disposed to intermix arguments so different in kind as those from natural science and those from revelation. To pursue each independently, according to its own method, and then to compare the results, is thought to be the better mode of proceeding. The weighing of probabilities we had regarded as a proper exercise of the mind preparatory to forming an opinion.
Probabilities, hypotheses, and even surmises, whatever they may be worth, are just what, as it seems to us, theologians ought not to be foremost in decrying, particularly those who deal with the reconciliation of science with Scripture, Genesis with geology, and the like. As soon as they go beyond the literal statements even of the English text, and enter into the details of the subject, they find ample occasion and display a special apt.i.tude for producing and using them, not always with very satisfactory results. It is not, perhaps, for us to suggest that the theological army in the past has been too much enc.u.mbered with impedimenta for effective aggression in the conflict against atheistic tendencies in modern science; and that in resisting attack it has endeavored to hold too much ground, so wasting strength in the obstinate defense of positions which have become unimportant as well as untenable. Some of the arguments, as well as the guns, which well served a former generation, need to be replaced by others of longer range and greater penetration.
If the theologians are slow to discern the signs and exigencies of the times, the religious philosophical naturalists must be looked to. Since the above remarks were written, Prof. Le Conte's ”Religion and Science,” just issued, has come to our hands. It is a series of nineteen Sunday lectures on the relation of natural and revealed religion, prepared in the first instance for a Bible-cla.s.s of young men, his pupils in the University of South Carolina, repeated to similar cla.s.ses at the University of California, and finally delivered to a larger and general audience. They are printed, the preface states, from a verbatim report, with only verbal alterations and corrections of some redundancies consequent upon extemporaneous delivery. They are not, we find, lectures on science under a religious aspect, but discourses upon Christian theology and its foundations from a scientific layman's point of view, with ill.u.s.trations from his own lines of study. As the headings show, they cover, or, more correctly speaking, range over, almost the whole field of theological thought, beginning with the personality of Deity as revealed in Nature, the spiritual nature and attributes of Deity, and the incarnation; discussing by the way the general relations of theology to science, man, and his place in Nature; and ending with a discussion of predestination and free-will, and of prayer in relation to invariable law--all in a volume of three hundred and twenty-four duodecimo pages! And yet the author remarks that many important subjects have been omitted because he felt unable to present them in a satisfactory manner from a scientific point of view. We note, indeed, that one or two topics which would naturally come in his way--such, especially, as the relation of evolution to the human race--are somewhat conspicuously absent. That most of the momentous subjects which he takes up are treated discursively, and not exhaustively, is all the better for his readers. What they and we most want to know is, how these serious matters are viewed by an honest, enlightened, and devout scientific man. To solve the mysteries of the universe, as the French lady required a philosopher to explain his new system, ”dans un mot,” is beyond rational expectation.
All that we have time and need to say of this little book upon great subjects relates to its spirit and to the view it takes of evolution. Its theology is wholly orthodox; its tone devotional, charitable, and hopeful; its confidence in religious truth, as taught both in Nature and revelation, complete; the ill.u.s.trations often happy, but often too rhetorical; the science, as might be expected from this author, unimpeachable as regards matters of fact, discreet as to matters of opinion. The argument from design in the first lecture brings up the subject of the introduction of species. Of this, considered ”as a question of history, there is no witness on the stand except geology.”
”The present condition of geological evidence is undoubtedly in favor of some degree of suddenness--is against infinite gradations. The evidence may be meagre . . . but whether meagre or not, it is all the evidence we have.
. . . Now, the evidence of geology to-day is, that species seem to come in suddenly and in full perfection, remain substantially unchanged during the term of their existence, and pa.s.s away in full perfection. Other species take their place apparently by subst.i.tution, not by trans.m.u.tation. But you will ask me, 'Do you, then, reject the doctrine of evolution? Do you accept the creation of species directly and without secondary agencies and processes?' I answer, No! Science knows nothing of phenomena which do not take place by secondary causes and processes. She does not deny such occurrence, for true Science is not dogmatic, and she knows full well that, tracing up the phenomena from cause to cause, we must somewhere reach the more direct agency of a First Cause. . . . It is evident that, however species were introduced, whether suddenly or gradually, it is the duty of Science ever to strive to understand the means and processes by which species originated. . . . Now, of the various conceivable secondary causes and processes, by some of which we must believe species originated, by far the most probable is certainly that of evolution from other species.”
(We might interpose the remark that the witness on the stand, if subjected to cross-examination by a biologist, might be made to give a good deal of testimony in favor of trans.m.u.tation rather than subst.i.tution.) After referring to different ideas as to the cause or mode of evolution, he concludes that it can make no difference, so far as the argument of design in Nature is concerned, whether there be evolution or not, or whether, in the case of evolution, the change be paroxysmal or uniform. We may infer even that he accepts the idea that ”physical and chemical forces are changed into vital force, and vice versa.” Physicists incline more readily to this than physiologists; and if what is called vital force be a force in the physicists' sense, then it is almost certainly so. But the ill.u.s.tration on page 275 touches this point only seemingly. It really concerns only the storing and the using of physical force in a living organism. If, for want of a special expression, we continue to use the term vital force to designate that intangible something which directs and governs the acc.u.mulation and expenditure of physical force in organisms, then there is as yet no proof and little likelihood that this is correlate with physical force.
”A few words upon the first chapter of Genesis and the Mosaic cosmogony, and I am done,” says Prof. Le Conte, and so are we:
”It might be expected by many that, after speaking of schemes of reconciliation, I should give mine also. My Christian friends, these schemes of reconciliation become daily more and more distasteful to me. I have used them in times past; but now the deliberate construction of such schemes seems to me almost like trifling with the words of Scripture and the teachings of Nature. They seem to me almost irreverent, and quite foreign to the true, humble, liberal spirit of Christianity; they are so evidently artificial, so evidently mere ingenious human devices. It seems to me that if we will only regard the two books in the philosophical spirit which I have endeavored to describe, and then simply wait and possess our souls in patience, the questions in dispute will soon adjust themselves as other similar questions have already done.”
VIII
WHAT IS DARWINISM? [VIII-1]
The Nation, May 28, 1874)
The question which Dr. Hodge asks he promptly and decisively answers: ”What is Darwinism? it is atheism.”
Leaving aside all subsidiary and incidental matters, let us consider--1.
What the Darwinian doctrine is, and 2. How it is proved to be atheistic.
Dr. Hodge's own statement of it cannot be very much bettered:
”His [Darwin's] work on the 'Origin of Species' does not purport to be philosophical. In this aspect it is very different from the cognate works of Mr. Spencer. Darwin does not speculate on the origin of the universe, on the nature of matter or of force. He is simply a naturalist, a careful and laborious observer, skillful in his descriptions, and singularly candid in dealing with the difficulties in the way of his peculiar doctrine. He set before himself a single problem--namely, How are the fauna and flora of our earth to be accounted for? . . . To account for the existence of matter and life, Mr. Darwin admits a Creator. This is done explicitly and repeatedly. .
. . He a.s.sumes the efficiency of physical causes, showing no disposition to resolve them into mind-force or into the efficiency of the First Cause. . .
. He a.s.sumes, also, the existence of life in the form of one or more primordial germs. . . . How all living things on earth, including the endless variety of plants and all the diversity of animals, . . . have descended from the primordial animalcule, he thinks, may be accounted for by the operation of the following natural laws, viz.: First, the law of Heredity, or that by which like begets like--the offspring are like the parent. Second, the law of Variation; that is, while the offspring are in all essential characteristics like their immediate progenitor, they nevertheless vary more or less within narrow limits from their parent and from each other. Some of these variations are indifferent, some deteriorations, some improvements--that is, such as enable the plant or animal to exercise its functions to greater advantage. Third, the law of Over-Production. All plants and animals tend to increase in a geometrical ratio, and therefore tend to overrun enormously the means of support. If all the seeds of a plant, all the sp.a.w.n of a fish, were to arrive at maturity, in a very short time the world could not contain them. Hence, of necessity, arises a struggle for life. Only a few of the myriads born can possibly live. Fourth, here comes in the law of Natural Selection, or the Survival of the Fittest; that is, if any individual of a given species of plant or animal happens to have a slight deviation from the normal type favorable to its success in the struggle for life, it will survive. This variation, by the law of heredity, will be transmitted to its offspring, and by them again to theirs. Soon these favored ones gain the ascendency, and the less favored perish, and the modification becomes established in the species. After a time, another and another of such favorable variations occur, with like results. Thus, very gradually, great changes of structure are introduced, and not only species, but genera, families, and orders, in the vegetable and animal world, are produced” (pp. 26-29).