Human Traits and their Social Significance

by Irwin Edman

The variety of species now current developed out of simpler forms of animal life, from which they are lineally descended. Their present forms and structures are modifications from the common forms possessed by their remote ancestors. These modifications are, in the stricter forms of Darwinian evolution, explained in mechanical terms by the theory of the "survival of the fittest." That is, those animals with variations adapted to their environment survive; those without, perish. In consequence when any individual in a species happens to be born with a variation specially adapted to its environment, in the sharp "struggle for existence" that characterizes animal life in a state of nature, it alone will be able to survive and reproduce its kind. All the variations of species current are, therefore, examples of this continuous process of descent with adaptive modifications. The origin of the human species came about through just such a variation or mutation from one of the higher mammals (we have reason to believe, a species similar to that of the anthrapoid ape). Man's ancestry, it seems, from the scientific evidence which has been marshaled, may be traced back biologically, in an almost unbroken chain to unicellular animals.[1]

[Footnote 1: For detailed discussion see Scott: Theory of Evolution.]

This theory profoundly affected theological thinking. In the first place, the evolutionary account not only of the origin of man, but of the origin of all species, as a descent with modification from simpler-animal forms, conflicts with the account of special creation, certainly in the literal form of the Biblical story. Secondly, the arguments from design which had been drawn from the adaptation of organic life to environment were, if not disproved, at least rendered dubious. Although evolution did not account for the first appearance of life on earth, it did account for the processes of adaptation, and without invoking design or purpose.

The eye, for example, as explained by the theory of evolution, came to its present perfection through a series of fortunate and cumulative variations through successive generations. Even in its imperfect form, it was a variation with high "survival value." Even when it was no more than a pigmented spot peculiarly sensitive to light, so the theory holds, it was a variation that enabled a species to survive and perpetuate its kind. Those not possessing these fortunate variations were wiped out. The process of Nature, certainly, in the development of biological life thus appears to be no economical convergence of means upon an end. Nature has been recklessly prodigal. Millions more seeds of life are produced than ever come to fruition. And only animals perfectly adapted to their environment survive, while an incomparably greater number perish.

Theology, when it incorporates science and sets itself up as a direct and factual description of the universe, thus comes sharply in rivalry with modern mechanistic science. The conflict is crucial with regard to the purpose which theology holds to be evident in the universe, and the lack of purpose, the purely blind regularity, which science seems to reveal. The mechanical laws by which natural processes take place exhibit a fixed and changeless regularity, in which man's good or ill counts absolutely nothing. The earth instead of being the center of the solar system, is a cosmic accident thrown out into space. Man instead of being a little lower than the angels is revealed by science as a little higher than the ape.

There is no space in these pages to trace the various reconciliations that have been made between theology and science. It must be pointed out, however, that Christian theology has increasingly accepted modern mechanistic doctrines, including the doctrine of evolution. But it has attempted to show that, granting all the facts of physical science, the universe does still exhibit the divine purpose and its essential beneficence. The very order and symmetry of physical law have been taken as testimony of divine instigation. Mechanism was set in motion by God. In answer to this, it is pointed out by the non-theologian that then God's goodness cannot be maintained. Mechanical processes are indiscriminate in their distribution of goods and evils to the just and the unjust:

All this Nature does with the most supercilious disregard both of mercy and of justice, emptying her shafts upon the best and noblest, indifferently with the meanest and worst; upon those who are engaged in the highest and worthiest enterprises, and often as the direct consequence of the noblest acts; and it might almost be imagined as a punishment for them. She mows down those on whose existence hangs the well-being of a whole people; perhaps the prospects of the human race for generations to come, with as little compunction as those whose death is a relief to themselves, or a blessing to those under their noxious influence.[1]

[Footnote 1: Mill: Three Essays on Religion (Holt), p. 29.]

Modern theology sometimes grants the apparent reality of the evils which are current in a mechanistic world, but insists that they are making for goods which we with our finite understanding cannot comprehend. Were our intelligence infinite, as is God's, we should see how "somehow good will be the final goal of ill."

Evolution has also been explained as God's method of accomplishing his ends. By some evolutionists, Driesch and Bergson for example, evolution itself, in its steady production of higher types, has been held to be too purposive in character to permit of a purely mechanical explanation. The process of evolution has itself thus come to be taken by some theologians as a clear manifestation of God's beneficent power at work in the universe.