Next, and last, it comes now in the form of evolution—of the origin of all things, even of organic forms, by derivation—of creation by law. We are even now in the midst of the terror created by this doctrine. But what is evolution but law throughout infinite time? The same law which now controls the development of an egg has presided over the creation of worlds. Infinite space and the universal law of gravitation; infinite time and the universal law of evolution. These two are the grandest ideas in the realm of thought. The one is universal sustentation, the other universal creation, by law. There is one law and one energy pervading all space and stretching through all time. Our religious philosophy has long ago accepted the one, but has not yet had time to readjust itself completely to the other. A few more years, and Christians will not only accept, but love and cherish this also for the noble conceptions it gives of Nature and of God.
But some will exclaim, “Noble conceptions of God, say you! Why, it utterly obliterates the idea of God from the mind. All other conflicts were for outworks—this strikes at the citadel. All others required only readjustment of claims, rectification of boundaries betwixt science and religion—this requires nothing less than unconditional surrender. Evolution is absolute materialism, and materialism is incompatible with belief in God, and therefore with religion of any kind whatsoever!” Before proceeding any further, it becomes necessary to remove this difficulty out of the way.
CHAPTER II.
THE RELATION OF EVOLUTION TO MATERIALISM.
It is seen in the sketch given in the previous chapter that, after every struggle between theology and science, there has been a readjustment of some beliefs, a giving up of some notions which really had nothing to do with religion in a proper sense, but which had become so associated with religious belief as be to confounded with the latter—a giving up of some line of defense which ought never to have been held because not within the rightful domain of theology at all. Until the present the whole difficulty has been the result of misconception, and Christianity has emerged from every struggle only strengthened and purified, by casting off an obstructing shell which hindered its growth. But the present struggle seems to many an entirely different and far more serious matter. To many it seems no longer a struggle of theology, but of essential religion itself—a deadly life-and-death struggle between religion and materialism. To many, both skeptics and Christians, evolution seems to be synonymous with blank materialism, and therefore cuts up by the roots every form of religion by denying the existence of God and the fact of immortality. That the enemies of religion, if there be any such, should assume and insist on this identity, and thus carry over the whole accumulated evidence of evolution as a demonstration of materialism, although wholly unwarranted, is not so surprising; but what shall we say of the incredible folly of her friends in admitting the same identity!
A little reflection will explain this. There can be no doubt that there is at present a strong and to many an overwhelming tendency toward materialism. The amazing achievements of modern science; the absorption of intellectual energy in the investigation of external nature and the laws of matter have created a current in that direction so strong that of those who feel its influence—of those who do not stay at home, shut up in their creeds, but walk abroad in the light of modern thought—it sweeps away and bears on its bosom all but the strongest and most reflective minds. Materialism has thus become a fashion of thought; and, like all fashions, must be guarded against. This tendency has been created and is now guided by science. Just at this time it is strongest in the department of biology, and especially is evolution its stronghold. This theory is supposed by many to be simply demonstrative of materialism. Once it was the theory of gravitation which seemed demonstrative of materialism. The sustentation of the universe by law seemed to imply that Nature operates itself and needs no God. That time is passed. Now it is evolution and creation by law. This will also pass. The theory seems to many the most materialistic of all scientific doctrine only because it is the last which is claimed by materialism, and the absurdity of the claim is not yet made clear to many.
The truth is, there is no such necessary connection between evolution and materialism as is imagined by some. There is no difference in this respect between evolution and any other law of Nature. In evolution, it is true, the last barrier is broken down, and the whole domain of nature is now subject to law; but it is only the last; the march of science has been in the same direction all the time. In a word, evolution is not only not identical with materialism, but, to the deep thinker, it has not added a feather’s weight to its probability or reasonableness. Evolution is one thing and materialism quite another. The one is an established law of nature, the other an unwarranted and hasty inference from that law. Let no one imagine, as he is conducted by the materialistic scientist in the paths of evolution from the inorganic to the organic, from the organic to the animate, from the animate to the rational and moral, until he lands, as it seems to him, logically and inevitably, in universal materialism—let no such one imagine that he has walked all the way in the domain of science. He has stepped across the boundary into the domain of philosophy. But, on account of the strong tendency to materialism and the skillful guidance of his leaders, there seems to be no such boundary; he does not distinguish between the inductions of science and the inferences of a shallow philosophy; the whole is accredited to science, and the final conclusion seems to carry with it all the certainty which belongs to scientific results. The fact that these materialistic conclusions are reached by some of the foremost scientists of the present day adds nothing to their probability. In a question of science, viz., the law of evolution, their authority is deservedly high, but in a question of philosophy, viz., materialism, it is far otherwise. If the pure scientists smile when theological philosophers, unacquainted with the methods of science, undertake to dogmatize on the subject of evolution, they must pardon the philosophers if they also smile when the pure scientists imagine that they can at once solve questions in philosophy which have agitated the human mind from the earliest times. I am anxious to show the absurdity of this materialistic conclusion, but I shall try to do so, not by any labored argument, but by a few simple illustrations.
1. It is curious to observe how, when the question is concerning a work of Nature, we no sooner find out how a thing is made than we immediately exclaim: “It is not made at all, it became so of itself!” So long as we knew not how worlds were made, we of course concluded they must have been created, but so soon as science showed how it was probably done, immediately we say we were mistaken—they were not made at all. So also, so long as we could not imagine how new organic forms originated, we were willing to believe they were created, but, so soon as we find that they originated by evolution, many at once say, “We were mistaken; no creator is necessary at all.” Is this so when the question is concerning a work of man? Yes, of one kind—viz., the work of the magician. Here, indeed, we believe in him, and are delighted with his work, until we know how it is done, and then all our faith and wonder cease. But in any honest work it is not so; but, on the contrary, when we understand how it is done, stupid wonder is changed into intellectual delight. Does it not seem, then, that to most people God is a mere wonder-worker, a chief magician. But the mission of science is to show us how things are done. Is it any wonder, then, that to such persons science is constantly destroying their superstitious illusions? But if God is an honest worker, according to reason—i. e., according to law—ought not science rather to change gaping wonder into intelligent delight—superstition into rational worship?
2. Again, it is curious to observe how an old truth, if it come only in a new form, often strikes us as something unheard of, and even as paradoxical and almost impossible. A little over thirty years ago a little philosophical toy, the gyroscope, was introduced and became very common. At first sight, it seems to violate all mechanical laws, and set at naught the law of gravitation itself. A heavy-brass wheel, four to five inches in diameter, at the end of a horizontal axle, six or eight inches long, is set rotating rapidly, and then the free end of the axis is supported by a string or otherwise. The wheel remains suspended in the air while slowly gyrating. What mysterious force sustains the wheel when its only point of support is at the end of the axle, six or eight inches away? Scientific and popular literature were flooded with explanations of this seeming paradox. And yet it was nothing new. The boy’s top, that spins and leans and will not fall, although solicited by gravity, so long as it spins, which we have seen all our lives without special wonder, is precisely the same thing.