He thus sums up his argument against the doctrine of evolution, specially in its application to man: "Finally, the evolutionist picture wants some of the fairest lineaments of humanity, and cheats us with the semblance of man without the reality. Shave and paint your ape as you may, clothe him and set him up upon his feet, still he fails greatly of the 'human form divine;' and so it is with him morally and spiritually as well. We have seen that he wants the instinct of immortality, the love of God, the mental and spiritual power of exercising dominion over the earth. The very agency by which he is evolved is of itself subversive of all these higher properties; the struggle for existence is essentially selfish, and, therefore, degrading. Even in the lower animals, it is a false assumption that its tendency is to elevate; for animals, when driven to the utmost verge of the struggle for life, become depauperated and degraded. The dog which spends its life in snarling contention with its fellow curs for insufficient food, will not be a noble specimen of its race. God does not so treat his creatures. There is far more truth to nature in the doctrine which represents Him as listening to the young ravens when they cry for food. But as applied to man, the theory of the struggle for existence, and survival of the fittest, though the most popular phase of evolutionism at present, is nothing less than the basest and most horrible of superstitions. It makes man not merely carnal but devilish. It takes his lowest appetites and propensities, and makes them his God and Creator. His higher sentiments and aspirations, his self-denying philanthropy, his enthusiasm for the good and true, all the struggles and sufferings of heroes and martyrs, not to speak of that self-sacrifice which is the foundation of Christianity, are, in the view of the evolutionist, mere loss and waste, failure in the struggle of life. What does he give us in exchange? An endless pedigree of bestial ancestors, without one gleam of high and holy tradition to enliven the procession; and for the future, the prospect that the poor mass of protoplasm, which constitutes the sum of our being, and which is the sole gain of an indefinite struggle in the past, must soon be resolved again into inferior animals or dead matter. That men of thought and culture should advocate such a philosophy, argues either a strange mental hallucination, or that the higher spiritual nature has been wholly quenched within them. It is one of the saddest of many sad spectacles which our age presents." (p. 395)
FOOTNOTE:
[39] The Story of Earth and Man. By J. W. Dawson, LL. D., F. R. S., F. G. S., Principal and Vice-Chancellor of McGill University, Montreal. Author of Archaia, Acadian Geology, etc. Second edition. London, 1873, pp. 397.
Relation of Darwinism to Religion.
The consideration of that subject would lead into the wide field of the relation between science and religion. Into that field we lack competency and time to enter; a few remarks, however, on the subject may not be out of place. Those remarks, we would fain make in a humble way irenical. There is need of an Irenicum, for the fact is painfully notorious that there is an antagonism between scientific men as a class, and religious men as a class. Of course this opposition is neither felt nor expressed by all on either side. Nevertheless, whatever may be the cause of this antagonism, or whoever are to be blamed for it, there can be no doubt that it exists and that it is an evil.
The first cause of the alienation in question is, that the two parties, so to speak, adopt different rules of evidence, and thus can hardly avoid arriving at different conclusions. To understand this we must determine what is meant by science, and by scientific evidence. Science, according to its etymology, is simply knowledge. But usage has limited its meaning, in the first place, not to the knowledge of facts or phenomena, merely, but to their causes and relations. It was said of old, "ὁτι scientiæ fundamentum, διὁτι fastigium." No amount of materials would constitute a building. They must be duly arranged so as to make a symmetrical whole. No amount of disconnected data can constitute a science. Those data must be systematized in their relation to each other and to other things. In the second place, the word is becoming more and more restricted to the knowledge of a particular class of facts, and of their relations, namely, the facts of nature or of the external world. This usage is not universal, nor is it fixed. In Germany, especially, the word Wissenschaft is used of all kinds of ordered knowledge, whether transcendental or empirical. So we are accustomed to speak of mental, moral, social, as well as of natural science. Nevertheless, the more restricted use of the word is very common and very influential. It is important that this fact should be recognized. In common usage, a scientific man is distinguished specially from a metaphysician. The one investigates the phenomena of matter, the other studies the phenomena of mind, according to the old distinction between physics and metaphysics. Science, therefore, is the ordered knowledge of the phenomena which we recognize through the senses. A scientific fact is a fact perceived by the senses. Scientific evidence is evidence addressed to the senses. At one of the meetings of the Victoria Institute, a visitor avowed his disbelief in the existence of God. When asked, what kind of evidence would satisfy him? he answered, Just such evidence as I have of the existence of this tumbler which I now hold in my hand. The Rev. Mr. Henslow says, "By science is meant the investigation of facts and phenomena recognizable by the senses, and of the causes which have brought them into existence."[40] This is the main root of the trouble. If science be the knowledge of the facts perceived by the senses, and scientific evidence, evidence addressed to the senses, then the senses are the only sources of knowledge. Any conviction resting on any other ground than the testimony of the senses, must be faith. Darwin admits that the contrivances in nature may be accounted for by assuming that they are due to design on the part of God. But, he says, that would not be science. Haeckel says that to science matter is eternal. If any man chooses to say, it was created, well and good; but that is a matter of faith, and faith is imagination. Ulrici quotes a distinguished German physiologist who believes in vital, as distinguished from physical forces; but he holds to spontaneous generation, not, as he admits, because it has been proved, but because the admission of any higher power than nature is unscientific.[41]
It is inevitable that minds addicted to scientific investigation should receive a strong bias to undervalue any other kind of evidence except that of the senses, i. e., scientific evidence. We have seen that those who give themselves up to this tendency come to deny God, to deny mind, to deny even self. It is true that the great majority of men, scientific as well as others, are so much under the control of the laws of their nature, that they cannot go to this extreme. The tendency, however, of a mind addicted to the consideration of one kind of evidence, to become more or less insensible to other kinds of proof, is undeniable. Thus even Agassiz, as a zoölogist and simply on zoölogical grounds, assumed that there were several zones between the Ganges and the Atlantic Ocean, each having its own flora and fauna, and inhabited by races of men, the same in kind, but of different origins. When told by the comparative philologists that this was impossible, because the languages spoken through that wide region, demonstrated that its inhabitants must have had a common descent, he could only answer that as ducks quack everywhere, he could not see why men should not everywhere speak the same language.
A still more striking illustration is furnished by Dr. Lionel Beale, the distinguished English physiologist. He has written a book of three hundred and eighty-eight pages for the express purpose of proving that the phenomena of life, instinct, and intellect cannot be referred to any known natural forces. He avows his belief that in nature "mind governs matter," and "in the existence of a never-changing, all-seeing, power-directing and matter-guiding Omnipotence." He avows his faith in miracles, and "those miracles on which Christianity is founded." Nevertheless, his faith in all these points is provisional. He says that a truly scientific man, "if the maintenance, continuity, and nature of life on our planet should at some future time be fully explained without supposing the existence of any such supernatural omnipotent influence, would be bound to receive the new explanation, and might abandon the old conviction."[42] That is, all evidence of the truths of religion not founded on nature and perceived by the senses, amounts to nothing.
Now as religion does not rest on the testimony of the senses, that is on scientific evidence, the tendency of scientific men is to ignore its claims. We speak only of tendency. We rejoice to know or believe that in hundreds or thousands of scientific men, this tendency is counteracted by their consciousness of manhood—the conviction that the body is not the man,—by the intuitions of the reason and the conscience, and by the grace of God. No class of men stands deservedly higher in public estimation than men of science, who, while remaining faithful to their higher nature, have enlarged our knowledge of the wonderful works of God.
A second cause of the alienation between science and religion, is the failure to make the due distinction between facts and the explanation of those facts, or the theories deduced from them. No sound minded man disputes any scientific fact. Religious men believe with Agassiz that facts are sacred. They are revelations from God. Christians sacrifice to them, when duly authenticated, their most cherished convictions. That the earth moves, no religious man doubts. When Galileo made that great discovery, the Church was right in not yielding at once to the evidence of an experiment which it did not understand. But when the fact was clearly established, no man sets up his interpretation of the Bible in opposition to it. Religious men admit all the facts connected with our solar system; all the facts of geology, and of comparative anatomy, and of biology. Ought not this to satisfy scientific men? Must we also admit their explanations and inferences? If we admit that the human embryo passes through various phases, must we admit that man was once a fish, then a bird, then a dog, then an ape, and finally what he now is? If we admit the similarity of structure in all vertebrates, must we admit the evolution of one from another, and all from a primordial germ? It is to be remembered that the facts are from God, the explanation from men; and the two are often as far apart as Heaven and its antipode.