The scattered traces of design might be forgotten or obliterated. But the broad impression of Order became plainer when seen at due distance and in sufficient range of effect, and the evidence of love and wisdom in the universe could be trusted more securely for the loss of the particular calculation of their machinery.
Many other topics of faith are affected by modern biology. In some of these we have learnt at present only a wise caution, a wise uncertainty. We stand before the newly unfolded spectacle of suffering, silenced; with faith not scientifically reassured but still holding fast certain other clues of conviction. In many important topics we are at a loss. But in others, and among them those I have mentioned, we have passed beyond this negative state and find faith positively strengthened and more fully expressed.
We have gained also a language and a habit of thought more fit for the great and dark problems that remain, less liable to damaging conflicts, equipped for more rapid assimilation of knowledge. And by this change biology itself is a gainer. For, relieved of fruitless encounters with popular religion, it may advance with surer aim along the path of really scientific life-study which was reopened for modern men by the publication of "The Origin of Species".
Charles Darwin regretted that, in following science, he had not done "more direct good" ("Life and Letters", Vol. III. page 359.) to his fellow-creatures. He has, in fact, rendered substantial service to interests bound up with the daily conduct and hopes of common men; for his work has led to improvements in the preaching of the Christian faith.
XXV. THE INFLUENCE OF DARWINISM ON THE STUDY OF RELIGIONS. By Jane Ellen Harrison.
Hon. D.Litt. (Durham), Hon. LL.D. (Aberdeen), Staff Lecturer and sometime Fellow of Newnham College, Cambridge.
Corresponding member of the German Archaeological Institute.
The title of my paper might well have been "the creation by Darwinism of the scientific study of Religions," but that I feared to mar my tribute to a great name by any shadow of exaggeration. Before the publication of "The Origin of Species" and "The Descent of Man", even in the eighteenth century, isolated thinkers, notably Hume and Herder, had conjectured that the orthodox beliefs of their own day were developments from the cruder superstitions of the past. These were however only particular speculations of individual sceptics. Religion was not yet generally regarded as a proper subject for scientific study, with facts to be collected and theories to be deduced. A Congress of Religions such as that recently held at Oxford would have savoured of impiety.
In the brief space allotted me I can attempt only two things; first, and very briefly, I shall try to indicate the normal attitude towards religion in the early part of the last century; second, and in more detail, I shall try to make clear what is the outlook of advanced thinkers to-day. (To be accurate I ought to add "in Europe." I advisedly omit from consideration the whole immense field of Oriental mysticism, because it has remained practically untouched by the influence of Darwinism.) From this second inquiry it will, I hope, be abundantly manifest that it is the doctrine of evolution that has made this outlook possible and even necessary.