Evolution and Dogma

TELEOLOGT, OLD AND NEW. 377theism or Materialism, or to make Evolution subserve the cause of Atheism or Agnosticism, the resulthas been that we have now a higher, a subtler, amore comprehensive teleology than the world hasWeever before known. have a teleology which isindissolubly linked with the teachings of revealedtruth a teleology which, while receiving light from ;Evolution, illumines, in turn, this grand generalization, and shows us that Evolution, when properlyunderstood, is a noble witness to a God who, unlikethe God of the older Deism, that " sets the simplymachine of the universe in motion, and leaves it towork Oneby onitself," is, who, in the the contrary,language of Holy Scripture, is not above" all, onlybut through all, and in all."

CHAPTER VIII. RETROSPECT, REFLECTIONS AND CONCLUSION. Evolution Not a New Theory.WE may now, before concluding this protracted study, take a brief survey of the groundover which we have traveled and make a few reflections which are naturally suggested by the discussions which precede. First of all, then, the evolutionary idea is not, aswe have learned, the late development it is sometimes imagined to be. On the contrary, it is anidea that had its origin in the speculations of theearliest philosophers, and an idea which has beenslowly developed by the studies and observations oftwenty-five centuries of earnest seekers after truth. In reading over the history of Greek philosophy,we are often surprised to see how the sages of oldHellas anticipated many of the views which arenowadays so frequently considered as the result ofnineteenth century research. With limited meansfor penetrating the arcana of Nature, they frequentlyaccomplished what we should deem impossiblewithout the aid of microscope and telescope. Theyare often reproached with being simple, a priorireasoners, fanciful speculators and fortunate guessersat the truth ; but they were far more than this. Theydid not, it is true, have at hand the wonderful in- (378)

REFLECTIONS AND CONCLUSION. 379struments of precision which we now possess, butthey had a keenness of perception and a faculty forgetting at the heart of things, which probably havenever been equaled and certainly never surpassed.At times, indeed, their intuition amounted almost todivination, and instead of being simple votaries ofscience, the philosophers of those days were ratherits prophets. Teachings of Greek Philosophers. No one can read of the achievements of Aristotle,or recall his marvelous anticipations of modern discoveries, without feeling that it was he who supplied the germs of what subsequently became suchlarge and beautiful growths. As one of the greatest,if not the greatest, of the world s intellects, he accomplished not only actually, but proleptically, farmore than is usually attributed to him, especially inall that concerns the now famous theory of Evolution. He had, it is true, received aid and suggestionsfrom his predecessors, the lonians, Eleatics andPythagoreans ; he had found a stimulus in the speculations of Heraclitus, Empedocles, Democritus andAnaxagoras ; but his own researches and his remark-able powers of generalization, enabled him to eliminate what was erroneous in their views, and developwhat was true, in such a way that his success in thisrespect has ever remained a matter of wonder. I have already alluded to the teachings of theold Ionian schools regarding the origin of the inorganic and organic worlds, and exhibited a few ofthe many striking analogies which exist between

380 EVOLUTION AND DOGMA.the teachings of Greek philosophy and modern science respecting the theory of Evolution. According to Thales, Anaximander and Anaximenes, theworld and all it contains were generated from simpleprimordial matter. From the simple proceeds thecomplex, from the indeterminate, TO are^ov, arise allthe manifold differentiated forms of the cosmos.Living originates from non-living matter, because alllife had its origin in pristine mud. Heraclitus anticipates Darwin s notion of the" struggle for existence," in his view of conflict, rMztws, as the originatorof all things, and also in his conception of the endeavor made by individuals to insure their existenceagainst the processes of destruction with which theyare surrounded. Empedocles, like our modern scientists, taught not only that all terrestrial things arisefrom certain primitive elements, but also, like Darwin, recognized a development in animal and vegetable forms. He likewise attempted to explain theorigin of the various organic beings, species, genera,etc., by the existence of certain adaptations whichtend to perpetuate themselves. Teleological Ideas of Anaxagoras and Aristotle. The first one of the Greek philosophers to take ateleological view of nature, to perceive in the won-derful adaptations everywhere manifested an evidence of intelligent design, was Anaxagoras. Hispredecessors and contemporaries were, for the mostpart, believers in the doctrine that all things wereoriginated by chance, or the fortuitous concourse of

REFLECTIONS AND CONCLUSION. 381atoms, and were, consequently, adherents of what isnow known as the monistic or mechanical theory ofthe universe. This can be predicated especially ofDemocritus, the founder of Atomism and the forerunner of Materialism. But it was reserved for the" wisest of wiseGreeks, the Stagirite," to develop the teleologicalideas of Anaxagoras, and to show that the succession of the myriad forms of terrestrial life was due,not to simple fortuity but to the continued, or atleast to the preordaining action, of an intelligent,efficient Cause or Prime Mover. Whether Aristotle believed that God is immanent in nature, andcontinually working through the agency of naturalcauses, or conceived Him as preordaining from thebeginning all the harmony we now observe, is opento question, but it is quite clear that he was a firmbeliever in Evolution in its modern sense, as opposedto the theory of special creations. His theistic viewsare, indeed, in marked contrast with the agnostic andmaterialistic teachings of the lonians, and of theearlier and later materialistic schools, especially ofthose represented by Empedocles, Democritus, Epicurus and Lucretius. In the Stagirite s doctrines, too, we find thegerms of those views on creation which were developed later on with such wonderful fullness, and insuch marvelous perfection, by those great Doctorsof the Church, Gregory of Nyssa, Augustine andThomas Aquinas. According to Aristotle it wasnecessary, that is, in compliance with natural law,that germs, and not animals, should have been first

382 EVOLUTION AND DOdMA.produced ; and that from these germs all forms oflife, from polyps to man, should be evolved by theoperation of natural causes. How like St. Augustine s teaching, that God in the beginning created allthings potentially, in scminc, potcntialiter, and thatthese were afterwards developed through the actionof secondary causes, causalcs rationes, during thecourse of untold ages per rolumina sceculorum! Influence of Aristotle. Having now before our minds the achievementsof Aristotle in the domain of science, and understanding what were his contributions to the evolutionaryview of nature, it is not difficult for us to accountfor the paramount influence which he wielded inthe world of thought for full twenty centuries; whyhe was so long regarded as the guide of naturalistsand as the " " of Fathers and philosophers, magisterSchoolmen, and why his views impregnated theteachings, not only of thinkers like Descartes, Bacon,Leibnitz, Kant and Schelling, but also tinctured thespeculations of such naturalists as De Maillet, Oken,Robinet, Buffon, Linnaeus and Erasmus Darwin. Nor is this all. Although less than in the writings of the authors just named, we can trace the influence of the old Greek master in still more recentworks in those of Goethe and Lamarck, Treviranus ;and Geoffroy Saint-Hilaire, Cuvier and Bory de St.Vincent. These, with even later investigators, VonBaer, Serres, Spencer, Richard Owen, Naudin,Wallace, Charles Darwin and St. George Mivart,have but developed the germs and elaborated the

REFLECTIONS AND CONCLUSION. 383ideas which the immortal Stagirite left as a legacy tothe world more than two thousand years ago. No; it is a mistake to suppose that the theory ofEvolution, whether cosmic or organic, is somethingnew and the product solely of modern research. Itis something old, as old as speculative thought, andstripped of all explanations and subsidiary adjuncts,it is now essentially what it was in the days of Aristotle, St. Augustine, and the Angel of the Schools.Modern research has developed and illustrated thetheory, has given it a more definite shape andrendered it more probable, if indeed it has notdemonstrated its truth, but the central idea remainspractically the same whenas it was the" master ofthose that know il maestro di color eke sanno" asDante calls Aristotle indited his works on " Physics"and whenthe " History of Animals," and the greatBishop of Hippo penned his wondrous treatises onand The weGenesis"" " can say of Trinity." Indeed,Evolution what Lord Bacon said of natural sciencein the beginning of the seventeenth century: "If,"says thehe,"natural history extant, though apparently of great bulk and variety, were to be carefully weeded of its fables, antiquities, quotations,frivolous disputes, philosophy, ornaments, it wouldshrink to a slender bulk." Similarly might we affirm,and with equal truth, if Evolution were to be separated from all the theories and fantastical speculations which in the minds of many are an essentialpart of it, very little, at least as to its principles,would remain, which was unknown to Aristotle,Gregory of Nyssa, Augustine and Thomas Aquinas.

384 E VOL UTION AND DOGMA. Darwinism Not Evolution. Darwinism, as has already been remarked, is notEvolution neither is Lamarckism nor Neo-Lamarck- ;ism. The theories which go by these names, as wellas sundry others, are but tentative explanations ofthe methods by which Evolution has acted, and of theprocesses which have obtained in the growth anddevelopment of the organic world. They may betrue or false, although all of them undoubtedlycontain at least an element of truth, but whethertrue or false, the great central conception of Evolution remains unaffected. Whether natural selectionhas been the chief agent in the Evolution of plantsand animals, as Darwin and Wallace contend, orwhether the influence of activity and environmenthas been a more potent factor, as Lamarck and Copemaintain, is as yet uncertain. But be this as itmay, it matters not. It is still far from certain thatwe have discovered the leading factor or factors ofEvolution. All theories so far advanced, to accountfor the phenomena of change and development, areat best but guesses and provisional hypotheses ; andno serious man of science claims that they are anything more. They have unquestionably contributedmuch towards the advancement of the science ofbiology, and have enabled naturalists to group together facts which were formerly considered asdisparate and irreconcilable. They have suggestedexplanations of phenomena that were shrouded inmystery, and enabled us to perceive in nature aunity of plan and purpose, which, without such

REFLECTIONS AND CONCLUSION. 385theories, would either be obscured or entirely eludeour view. Much, undoubtedly, remains yet to be done, butno one who is familiar with the history of sciencein the past half century, can deny that marvelshave been accomplished during this time, and that aflood of light has been thrown on some of the mostpuzzling problems of natural science. Whatevervalue, then, we may attach to the theories of Lamarckand Saint-Hilaire, of Darwin and Wallace and Mivart,no one can deny that they are entitled to a lastingdebt of gratitude for their brilliant researches, andfor their untiring zeal and signal success in collecting and coordinating facts in a way that has neverbefore been accomplished. Whether their theoriesbe all that has been claimed for them or not, theyhave certainly popularized an idea which prior totheir promulgation interested but a few, and given tothe study of science an impetus which it had neverbefore experienced. They have given to the evolutionary idea a relief, and endowed it with a fascination, which have captivated the world. They haveinspired among the masses a love of nature which didnot previously exist, and have stimulated investigation and spurred on progress in a manner to win theadmiration and extort the plaudits of the most indifferent and phlegmatic. As to the authors of thesetheories they have ushered in a new era, and are thekings and prophets of the most active and mostprolific period of research that the world has yetwitnessed. Others will come after them who willcorrect their errors and improve on their theories, E.-25

386 EVOLUTION AND DOGMA.but the triumphs of these pioneers of the renaissanceof science will endure with undiminished lustre aslong as there shall remain an annalist to record theachievements of human progress. Evolution in the Future. What shall ultimately be the fate of the arguments now so confidently advanced in favor of Evolution by its friends, and against it by its enemies,only the future can decide. The grounds of defenseand attack will, no doubt, witness many and important changes. Future research and discovery willreveal the weakness of arguments that are now considered unassailable, and expose the fallacies ofothers which, as at present viewed, are thoroughlylogical. But new reasons in favor of Evolution willbe forthcoming in proportion as the older ones shallbe modified or shown to be untenable. And, as theevolutionary idea shall be more studied and developed, the objections which are now urged against itwill, I doubt not, disappear or lose much of theircogency. New theories will be promulgated, newexplanations of present difficulties will be suggested,and a clearer knowledge will be vouchsafed of whatare the real, if not the chief factors, of the vast evolutionary processes which are at the bottom of all formsof organic development. As in physics so also in biology; continued investigation of facts and phenomena is sure to issue in a clearer and truer view ofnature, and of the agencies which have been instrumental in bringing animated nature from its

REFLECTIONS AND CONCLUSION. 387primordial to its present condition. And every newdiscovery, every new fact brought to light and correlated with facts already known, will mean a stepforward will betoken progress, knowledge and en ;lightenment.As the old emission theory of light, originatedby Descartes and Newton, was followed by the un-dulatory theory formulated by Huygens, Young andFresnel and as the latter has been succeeded by the ;electro-magnetic theory of Maxwell and Hertz, solikewise will the various theories which are now offered in explanation of the facts of Evolution, be replaced by others which shall be a closer approximation to the truth, or which shall eventually exhibitthe truth in all its beauty and grandeur. The hypotheses of Darwin, Wallace, Spencer, Mivart andWeismann will, no doubt, give way in greater or lessdegree to other theories which, while being more inconformity with the facts observed, shall afford atruer view of nature and supply a more accurateknowledge of those of her operations that are nowso mysterious and so ill-understood. The work tobe accomplished will, of course, be slow and requiretime. For, unlike the theory of light, Evolution dealsnot merely with one form of energy, or forms ofenergy which are reducible to one. It is not confined to the discussion of only a narrow and limitedrange of phenomena, but is, on the contrary, atheory which is universal in its application, embracing all forms of energy and dealing with all kinds ofmatter, from simple elementary atoms to that highest and most complex of organisms, man.

388 E VOL UTION AND DOGMA. That the task will be accomplished sooner or later ;that we shall ultimately have a satisfactory explanation of evolutionary processes; and that the theoryof Evolution will at length be established on a firmand logical basis, no reasonable man can doubt.Numerous and great difficulties have been removedduring the past few decades, and one need not be aseer to foretell, that even more effective work will beaccomplished during the same period of time in theyears to come. The world has proceeded too far toadmit of retrogression. Advance is the order of thehour, and final triumph is inevitable. Evolution Not Antagonistic to Religion. Yet more. In proportion as Evolution shall beplaced on a solider foundation, and the objectionswhich are now urged against it shall disappear, soalso will it be evinced, that far from being an enemyof religion, it is, on the contrary, its strongest andmost natural ally. Even those who have no sympathy with the traditional forms of belief, who are,in principle, if not personally, opposed to the Churchand her dogmas, perceive that there is no necessaryantagonism between Evolution and faith, betweenthe conclusions of science and the declarations ofrevelation. Indeed, so avowed an opponent ofChurch and Dogma as Huxley informs us that : " Thedoctrine of Evolution does not even come into contact with Theism, considered as a philosophical doctrine. That with which it does collide, and withwhich it is absolutely inconsistent, is the conceptionof creation which theological speculators have based

REFLECTIONS AND CONCLUSION. 389upon the history narrated in the opening book of 1Genesis." In other words, Evolution is not opposed to revelation, but to certain interpretations of what some haveimagined to be revealed truths. It is not opposedto the dogmas of the Church, but to the opinions ofcertain individual exponents of Dogma, who wouldhave us believe that their views of the Inspired Record are the veritable expressions of Divine truth. 3 To say that Evolution is agnostic or atheistic intendency, if not in fact, is to betray a lamentableignorance of what it actually teaches, and to displaya singular incapacity for comprehending the relationof a scientific induction to a philosophical or, moretruthfully, an anti-philosophical system. The simple assertion of Haeckel and his school, that Evolution implies the monistic or mechanical theory ofthe universe, proves nothing, for assertion is notproof. Rather should it be affirmed that Evolution,in so far as it is true, makes for religion and Dogma ;because it must needs be that a true theory of theorigin and development of things must, when properly understood and applied, both strengthen andWhenillustrate the teachings of faith. " from the lu Life and Letters of Charles Darwin," vol. I, p. 556. 2 Lamarck, with keen philosophic insight, thus expresseshimself in his " Philosophic Zoologique," torn. I, p. 56 : Sans"doute Hen n existe que par la volonte du sublime Auteur de touteschoses, mais pouvons-nous lui assigner des regies dans 1 execution de sa volonte et fixer la mode qu il a suivi a cet egard ?Assurement, quelle qu ait ete sa volonte, 1 immensite de sapuissance est toujours la meme, et de quelque maniere que se soitexecutee cette volonte* supreme, rien n en peut diminuer lagrandeur."

390 E VOL UTION A ND DOGMA .whodawn of sayslife," Prof. Fiske, is an ardentevolutionist, see"we all things working togethertowards the Evolution of the highest spiritual attributes or man, we know, however the words maystumble in which we try to say it, that God isin the deepest sense a moral being." Elsewherethe same writer truly observes : The" doctrine ofEvolution destroys the conception of the world as amachine. It makes God our constant refuge andAndsupport, and nature His true revelation." againhe declares : Though" science must destroy mythology, it can never destroy religion ; and to theastronomer of the future, as well as to the Psalmistof old, the heavens will declare the glory of 1 God." Evolution does, indeed, to employ the words ofCarlyle, destroy the conception of " an absentee God,sitting idle, ever since the first Sabbath, at the outside of His universe and seeing it : But it com go."pels us to recognize that "this fair universe, were itin the meanest province thereof, is, in very deed, thestar-domed city of God that through every star, ;through every grass-blade, and most, through everyGodliving soul, the glory of a present 4 still beams." Objections Against New Theories. It is true, indeed, as we have already learned,that Evolution has been decried, even by men of The144 Idea of God," p. 167. Cosmic2 " Outlines of Philosophy," vol. II, p. 416. vn.book3 "Sartor Resartus," II, chap. 4 book III, chap. vin. Ibid.,

REFLECTIONS AND CONCLUSION. 391marked ability, as leading to Atheism or Materialism.But similar charges have also been made againstother theories and generalizations which are nowuniversally acknowledged as true. Anaxagoras, it will be remembered, was condemned as a heretic for asserting that the sun, thegreat god Helios, was but a mass of molten matter.Spectroscopy has vindicated him, and shown thathis accusers were in error. Aristarchus was accusedof impiety for having taught that the earth revolvesround the sun, and for having anticipated a theoryindependently discovered and developed eighteencenturies later by Copernicus. The Samian astronomer was charged with having "disturbed the reposeof Vesta," and the worshippers of the offended goddess accordingly suppressed or destroyed his sacrilegious works. Newton s great laws of universal gravitation,when first promulgated, were looked upon with suspicion, and, in some instances, denounced as atheistic. Even so great a mathematician and philosopheras Leibnitz, did not hesitate to condemn Newton sgrand discovery, not" only as physically false, butas injurious to the interests of religion." All are familiar with the absurd objections urgedagainst the heliocentric theory as advocated by Galileo. Lord Bacon rejected it with contempt, andeven the distinguished astronomer, Tycho Brahe,notwithstanding all the evidence offered in favor ofthe Copernican system, invented one of his ownwhich was but a modification of Ptolemy s and noless complex and cumbersome.

392 EVOLUTION AND DOGMA. Galileo and the Copernican Theory. It is often said, even by those who should bebetter informed, that the greatest obstacle in theway of the general acceptance of the Copernicantheory was the Church, and that the cause of all ofGalileo s woes was the ignorant officials of the Inquisition. The fact is, however, that it was notchurchmen, as such, who were opposed to the viewswhich Galileo so ardently and so successfully championed. It was rather the old peripatetic systemof philosophy, which, after dominating the world ofthought for two thousand years, saw itself finallyface to face with what, it was felt on all sides, wasdestined to prove the most formidable adversary ithad yet encountered. For the Ptolemaic systemwas so closely bound up with the philosophy of Aristotle, and this in turn was so intimately connectedwith theology, especially since the time of St.Thomas Aquinas, that any attack on the geocentricsystem was at once regarded as an onslaught onboth philosophy and theology. So great, indeed,was the authority of the was" Master," as Aristotlecalled, and so long had his dicta been accepted without question, that in the minds of many it wasalmost as impious to assail his opinions as it was toattack the dogmas of faith. One of the fundamental teachings of the Stagir-ite was, for instance, that concerning the incorruptibility and immutability of the heavens. Galileo stelescopic discoveries showed that this opinion was

REFLECTIONS AND CONCLUSION. 393Henot based on fact. proved that "the heavenscan change and lay aside their former aspects, andassume others entirely new;" and in doing this, hegave a death blow to one of the leading tenets onwhich peripatetics generally had so long set suchstore. Learned professors at Pisa, Padua and Bologna, tried to silence the illustrious Florentine bythe profuse use of syllogisms and to disprove thetruth of his observations by a priori reasonings. Hewas declared by others to be the victim of strangeoptical illusions, and, accordingly, it was assertedthat the spots on the sun, and the satellites of Jupiter and the variable stars had no existence outsideof the observer s diseased imagination. Aristotelians indignantly denied the existence of sun-spots,because, said they : It" is impossible that the eyeof the universe could suffer from ophthalmia." Foran equally trivial reason they rejected Kepler sgreat discovery of the accelerated and retarded motions of the planets in different parts of their orbits.is"It undignified," they declared, "for heavenlybodies to hurry and slacken their pace in accordancewith the law of the German astronomer." Aris-totelianism, it was almost universally agreed, wasto be safeguarded at all hazards, and Galileo, Kepler and other innovators, who thus ruthlessly trampled under foot the philosophy of the master" Sidcalpesta tutta la filosofia Aristotele"vtere to bevanquished at whatever cost, for if they were al-lowed to continue their sacrilegious work, theywould eventually undermine, not only philosophyand theology, but also sacred Scripture as well.

394 EVOLUTION AXD DOGMA. A quotation from one Sizzi, a learned astronomical authority of the time, will serve to exhibit thepuerile character of some of the reasons adduced infavor of the old system and against the new. Galileo having, by the aid of his telescope, discoveredthe satellites of Jupiter, Sizzi argued against theexistence of such bodies as follows: "There areseven windows given to animals in the domicile ofthe head, through which the air is admitted to thetabernacle of the body, viz., two nostrils, two eyes,two ears and one mouth. So, in the heavens, as ina macrocosm, or great world, there are two favorable stars, Jupiter and Venus; two unpropitious, Marsand Saturn two luminaries, the sun and moon, and ;Mercury alone undecided and indifferent. Fromthese and many other phenomena of nature, whichit were tedious to enumerate, we gather that thenumber of planets is necessarily seven. Moreover,the satellites are invisible to the naked eye, andtherefore, can exercise no influence over the earth,and would, of course, be useless; and therefore donot exist." Such things appear to us childish and absurd inthe extreme ; but after all they are but a fair sampleof the reasons which were offered by many of theastronomers and philosophers of the time, againstthe innovations and scientific heresies of Copernicusand Galileo. When one calls to mind what extravagant errors have been defended in the name of Aristotelian philosophy, and what untold mischief a priorireasoning has effected in the domain of experimentalscience when we understand the temper of mind of ;

REFLECTIONS AND CONCLUSION. 395those who taught and speculated three centuriesago, we need not be surprised at the many strangeWethings they said and did. see in their opinionsand conduct but a reflex of what is always observedin the progress of knowledge and in the dissipationof ignorance. The much-talked-of warfare betweenscience and religion is something that does not exist.The warfare is between truth and error, between science and theory. In Galileo s case, as we have seen,it was Copernicanism versus Aristotelianism ; a priorireasoning against observation and experiment ; thesyllogism against the telescope.Conservatism in Science. And more than this. The same objections thatwere brought against Galileo and heliocentrism, wereurged against Laplace and the nebular hypothesis ;against Joule, Mayer, Faraday, Liebig, Carpenterand Helmholtz, on account of their demonstrationsof the grand doctrine of the conservation and correlation of the various physical forces. The truth is,men are loath to give up a pet theory, especiallywhen they are once committed to it, and when theshadow of a great name gives to it an air of certainty,if not of infallibility. As a result of this tenacious-ness of opinion, and of a conservatism which was farmore marked formerly than it is at present, truthadvances slowly and science is obliged to contestevery step forward. For this reason the enemy ofscience has not been religion, as is so often declared,but science itself, or what for the time was accepted

396 EVOLUTION AND DOGMA.as science. In like manner those who impeded theadvance of science were not the representatives ofthe Church, as such, but the advocates of sometheory or the adherents of some school or system ofthought. For generally, if not always, those whoare accused of opposing the advancement of science,and who may actually be in error in matters scientific, are as zealously laboring, so far as their lightsgo, in the interests of science, as those who havethe truth on their side. The enemies of Galileo,for instance, imagined that they were doing thegreatest possible service to science in battling asthey did for Peripateticism and Ptolemaism. But ifthey had had before them the same evidences of thetruth which we at present possess, they would havemade no hesitation in acknowledging their mistakes,or rather, they would never have fallen into theerrors for which they are now condemned. Conflict of Opinions Beneficial. In the long run, however, the conflict of opinionsin questions of science, far from having a pernicious,has a beneficial influence on the advancement ofknowledge, It stimulates investigation and discovery, and serves to place the truth in such a light asno longer to admit of contradiction. The long-fought battle on the subject of spontaneous generation is a case in point. Pasteur andVan Beneden have proven by their epoch-makingresearches, that so far as experiment can give any in-information on the subject, abiogenesis is a chimera.

REFLECTIONS AND CONCLUSION. 397But while we cheerfully accord to these great savantsall the encomiums to which they are entitled, weshould not withhold from their great antagonists,Pouchet and Bastian, the meed of praise which theirresearches have earned for them. The latter weremistaken in their views, it is true they were van ;quished in the controversy which they carried on soably ; but, by the very force and originality of theirobjections, they contributed materially, though indeed indirectly, towards putting the truth in a bolderrelief than it would otherwise have received. Hadnot Pasteur met with the contradictions he did, hadhe not been obliged to confute objections of all kinds,objections presented in the name of chemistry, objections urged in the name of biology, objectionsadvanced in the name of metaphysics, he wouldundoubtedly have discontinued his investigationsmuch sooner than he did, and would have restedsatisfied with his earlier and simpler proofs of theuntenableness of spontaneous generation. All glory, therefore, to Galileo and Pasteur fortheir brilliant achievements! But while soundingthe praises of the victors, let us not forget thehonors due to those who battled long and gallantlyonly to suffer defeat in the end. By the very persistence and stubbornness of their contest, they enhanced not only the splendor of the results obtainedby their conquerors, but they also labored effectually, albeit indirectly, for the attainment of the sameobject which was had in view by their antagoniststhe truth, the advancement of science, and the placing of it on a surer and firmer foundation.

398 EVOLUTION AND DOGMA. Evolution and Creationism. Will it not be the same in the still greater andlonger contest between creationism, in the sense ofspecial creationism, and evolutionism? From whatprecedes it appears almost certain that our replymust be in the affirmative. And when the smoke ofbattle shall have cleared away ; when all animosityshall have been extinguished, and men shall have aconcern only for the truth, and not for certain individual opinions; when they shall be more disposedto conserve the interests of genuine science thanthose of mere hypothesis; then will it be evident tothe world that both victors and vanquished weremaking for the same objective point, all according totheir lights, and that the very earnestness and perseverance with which those in the wrong led a forlornhope, but contributed in the end towards making thetruth more conspicuous and towards rendering thestronghold of science more impregnable. Then, too,it will be manifest, that although truth was on theside championed by Aristotle, Sts. Athanasius, Gregory of Nyssa, Augustine and Thomas Aquinas, byBuffon, Geoffrey Saint-Hilaire, Lamarck, Spencer,Darwin, Huxley, Mivart and their compeers, never-theless the opponents of the evolutionary idea, theFathers and Schoolmen who favored the doctrine ofspecial creation, the Linnaeuses, the Cuviers and theAgassizs, who resolutely and consistently combatedEvolution to the last, were all along but helping onand corroborating what they were intent on weakening and destroying. In this case, as in so many

REFLECTIONS AND CONCLUSION. 399others, history but repeats itself and demonstratesagain, that opposition may be a source of strength,and contradiction the most effective means of securing certitude and light. For we must bear in mindthat it is not mistaken theory that retards the progress of science, but rather erroneous observations.All working scientists are aware, often to their cost,that it is inaccurate or mistaken observations whichlead men astray, while erroneous theories have oftena most stimulating effect. They suggest and provoke new and more exact observations, and thus leadup to true theories and ultimately to a true knowledge of nature.Errors in the Infancy of Science.It is indeed a difficult matter for those who livein the closing years of the nineteenth century, dulyto appreciate the mental attitude of those who livedand taught a thousand or two thousand years ago.It is difficult even for us to account for the extravagant views held by distinguished scientists of comparatively recent times, by such men, for example,as Kepler, Stahl, Kircher, Buckland and others ofWetheir contemporaries. smile at the fantastic notions which they entertained respecting some of themost ordinary phenomena of astronomy, chemistry,biology and geology. But we forget that we are living in the full effulgence of inductive science, andthat we have the benefit of the labors of thousandsand tens of thousands of investigators in every deWepartment of thought. forget that Kepler and

400 E VOL U TION A ND DOGMA .Kircher and their collaborators lived in the infancyof science that they had to blaze the way for their ;successors, and that, notwithstanding their best efforts to arrive at the truth, error was inevitable.Ignorant of countless facts now known to everyschoolboy, and unacquainted with the theories andlaws which are now the common possession of allwho read and think, it was but natural that theyshould have had recourse to explanations and hypotheses which we should at present regard as fanciful and absurd. Thus, Kepler taught that the heavenly bodieswere guided in their orbits by angels. Water, it wasuniversally believed, would not rise in a pump abovea certain height because nature abhors a vacuum.Fossils, it was thought, were but outlines of futurecreations which the great Artificer had cast aside, orobjects placed in the tilted and contorted strata ofhumanthe earth "to bring to naught curiosity." The statements regarding animals found in thePhysiologus and the"in" " allegoricalBestiaries,"works much esteemed during the Middle Ages, wereaccepted as veritable facts, and believed as firmly aswere the ludicrous stories of Pliny, the naturalist. Fora thousand years and more, even those who professedto teach natural history saw in the fables regardingthe dragon and the unicorn, the phoenix and thebasilisk, the hippogriff and the centaur, nothing tostagger their faith and nothing that was inconsistentwith the science of the times. They believed without question that the phoenix rose from its ashes,that the pelican nourished its young with its blood,

REFLE C TIONS AND C ONCL USION. 4Qlthat the salamander could quench fire, that thebasilisk killed serpents by its breath and . men byits glance, and many similar things equally preposterous. 1 The frame of mind, even of the most intelligentmen, was such, that the extraordinary tales of MarcoPolo and Sir John Mandeville were credited asreadily as the most ordinary facts of history orbiography. It was indeed difficult to exaggerate thepowers or marvels of animated nature to such an extent that they would be pronounced unworthy ofcredence. But the world has moved since the timesof Polo and Mandeville. Science has made wondrousstrides forward since the days of Kepler and Kircher.Men are now more familiar with the laws and processes of the organic world, and have learned to recognize the value and necessity of careful observationon the part of the votaries of science.And in proportion as our knowledge has widened,and become more precise, so likewise have our conceptions of nature and of the Deity s methods ofWework been modified and exalted. no longerlook upon God as an architect, a carpenter, an artificer one who must plan and labor in a human ;fashion, as He was contemplated in the infancy ofwe1 In read the following about the ant- the " Physiologus"lion, or myrmekoleon : " His father hath the shape of a lion, hismother that of an ant; the father liveth upon flesh and themother upon herbs. And these bring forth the ant-lion, a compound of both and in part like to either, for his forepart is thatof a lion and his hind part like that of an ant. Being thus composed he is neither able to eat flesh like his father, nor herbs likehis mother, therefore he perishes from inanition." See "Encyclopaedia Britannica," art., Physiologus.

402 EVOLUTION AND DOGMA.our race, when the knowledge of the universe wasWemuch more circumscribed than it is at present.now regard Him as a Creator in the highest andtruest sense of the term ; as one who "protects andgoverns by His Providence all things which Hewhohath made," and reacheth" from end to endmightily and ordereth all things sweetly."Science Not Omnipotent. But although science has made marvelous advances during recent times, especially during thepresent century, and although Evolution has contributed in a wonderful manner towards unifyingwhat was before a heterogeneous mass of almost unintelligible facts, science is not omnipotent, nor isEvolution competent to furnish a key to all themysteries of nature. To judge from the declarationsof some of the best known representatives of modernthought, science was to replace religion and theChurch, and to do far more for the welfare and elevation of humanity than the Gospel and its ministers arecapable of effecting. Renan declares, that it is " science which will ever furnish man with the sole meansof bettering his condition." Again he assures us, thatorganizeto" humanity scientifically is the last wordof modern science, its daring but legitimate aim."*and Council1<l " of the Vatican," chap. i. Wisdom," viii, i,La2 " science restera toujours la satisfaction du plus hautdesir de notre nature, la curiosite; elle fournira toujours ahomme moyenqu1 le seul ameil ait pour sonliorer sort.""Organiser scientifiquement I humanite, tel est done ledernier mot de la science moderne, telle est son audacieuse,mais legitime pretension." L Avenir de" la Science," p. 37.

REFLECTIONS AND CONCLUSION. 493Science, we were told but a few decades ago, wouldsuppress the supernatural, remove mysteries andexplain miracles. It would tell us all about theorigin of things ; the world, life, sensation, rationalthought. It would inform us about the origin ofsociety, language, morality, religion. It would throwlight not only on the origin of man s body and soul,but also on his ultimate destiny. It would, in a word,frame for us a complete cosmology, a complete codeof ethics, and introduce a new religion, which wouldbe as superior to Christianity as science is superiorto superstition. It promised that we should oneday be able to " consciousness in foot expresspounds ;" that we should be able to trace the connection between "the sentiment of love and theplay of molecules that we should be in a position ;"to discern " human genius and moral aspiration in aring of cosmical vapor." Thanks to science and toits grand generalization, Evolution, old systems ofthought were to be wiped out of existence, and wewere to be ushered into an era of general enlightenment and universal progress. But has science, as represented by Renan, Haeckeland others of their way of thinking, made good itspromises? Has it been able to dispense with a personal God, and to relegate the supernatural to thelimbo "where entities and quiddities, the ghosts of unknown bodies lie"? Has it, in the words of Virchow,succeeded in referring the origin of life to a"special system of mechanics," or in proving Kenan sview that "the harmony of nature is but a resultant,"and that the" existence of things is but an affair of

404 E VOL UTION AND DOGMA. 1 Has the religion which makes aequilibrium"?God of humanity regarded in the abstract, or whichevolves a Deity from the universe considered as awhole, rendered men better or happier? These arequestions which press for an answer, but which,fortunately, can be answered as readily as they areasked. The response to all these questions, collectivelyand severally, is a peremptory negative. It is theresponse which true philosophers and true men ofscience the world over have given all along. For itwould be a mistake to imagine that the utterancesof Renan, Haeckel, and their followers, have the in-dorsement of the worthier representatives of science,or that true science has ever made the pretensionsclaimed for it by some of its self-constituted exponents and protagonists. There are soi-disant scientists and true scientists, as well as there is a shamscience and a science deserving the name. Bankruptcy of Science. It was in speaking of such soi-disant scientists andtheir unfulfilled promises, of such sham science andits boastful pretensions, that a brilliant member ofthe French Academy, M. Brunetiere, did not hesitate to declare recently that science" had becomebankrupt." Science has promised to tell us whencewe come, what we are, whither we are going ; but it1 Ceux" qui s ohstinent a reconnaitre les traces d une intelligence creatrice dans le developpement de 1 univers, sont encoredans les liens des vieilles illusions, car 1 harmonie de la naturen est qu une resultant, et 1 existence des choses une affaireRenan, L Avenird equilibre." " de la Science."

REFLECTIONS AND CONCLUSION. 405has signally and totally failed to give an answer toany of these questions. Hellenists had engaged themselves to exhibit thewhole of Christianity in the philosophy of Greeceand Rome, and to pick out for us in the " " Thoughtsof Marcus Aurelius, and the " of Epictetus, Manual"all the " scattered members" of the Sermon on theMount. But they did not succeed in this, and stillless did they succeed in explaining why the Sermonon the Mount has conquered the world, and why theand and"Manual," the " of Epictetus Thoughts"Marcus Aurelius have always remained completelysterile. Hebraists undertook to dissipate the " irrational"and "the marvelous," in the Bible; to exhibit it as a "book butthelike or theIliad" " the Mahabahrata,"sum total of their researches has issued in the veryopposite of what they anticipated, and their laborshave had the effect of reintegrating what they hadhoped to destroy. Orientalists, in their turn, promised to deduceChristianity from Buddhism, and to prove that theteachings of Christ were drawn wholly, or in greatpart, from the doctrines of Buddha. Like the Hellenists and Hebraists, however, these orientalists failedcompletely to establish their thesis, and, far fromthrowing light on the subjects which they set out toclear up, they but plunged them into greater obscurity and introduced new hypotheses instead of reaching positive and incontestable conclusions. All along the line, the science of which weare speaking the phyiscal, natural, historical, and

400 E VOL UTION AND DOGMA.philological sciences has shown itself incapable ofgiving an answer to the very questions which mostinterest us. And still more has it forfeited the claim,which it has made during the past hundred years, toframe laws for the government of mankind in lieu ofthose given by Christ and His Church. The consequence is that all thoughtful men are beginning torealize the fact, if they did not realize it before, thatquestions of free-will and moral responsibility are notto be settled by physiology, nor are rules of conductto be sought for in Evolution. Hence, if we are tolive anything more than an animal life, we must havesomething higher than science is able to afford we ;must be guided by the teachings of the Founder ofChristianity, by the saving influence of that Churchwhich, for well-nigh two thousand years, has shownherself the sole power capable of lifting man from alower to a higher moral and spiritual plane.The net result, therefore, of a hundred years ofaggressive warfare against the Church and religion,the outcome of all the flattering but misleadingpromises of science in the matters which we havebeen considering, have been the very opposite ofthose intended. M. Brunetiere resumes the resultin two words and no well-informed person will, Ithink, be disposed to contradict his conclusionsthese are : " Science has lost its prestige, and religionhas recovered a portion of hers." La1 " Science a perdu son prestige; et la Religion a recon-quis une partie du sien." See his interesting article, "Apres uneVisite au Vatican," in the Revue des Deux Mondes, for Jan. i,1895.

REFLECTIONS AND CONCLUSION. 407 M. Brunetiere s study is pretty much in the samestrain as Lord Salisbury s much-discussed addressat Oxford, before the British Association for the Advancement of Science. And has not Huxley, one ofthe most applauded representatives of science, andone of the staunchest defenders of Evolution, beenforced to admit, in his celebrated Romanes Lecture,that science and Evolution have limitations whichhe would have been loath to acknowledge but a fewyears before he made the confession that so startledmany of his scientific friends? The conclusion ofthis studied effort of the noted evolutionist is, brieflystated, that the cosmic process, or Evolution, is utterly incompatible with ethical progress, or rather,the two are ever and essentially 1 antagonistic. And Herbert Spencer, too, the great philosopherof Evolution, who sees the working of Evolution ineverything ; in the development of society, language,government, of worlds and systems of worlds, wasobliged not long since to admit, not without reluctance we may be sure, that Evolution is not operating so rapidly as he expected it would, and is notfulfilling all the fond hopes he entertained regardhuman Mying it as a factor of " faith in progress.free institutions," says he, " originally strong, thoughalways formed with the belief that the maintenanceand success of them is a question of popular charac- lu Social he tells us, "means a checking of the progress,"cosmic process at every step and the substitution for it of another,which may be called the ethical process; the end of which is notthe survival of who may happen to be the fittest, in respect ofthe whole of the conditions which obtain, but of those who areethically the best."

408 EVOLUTION AND DOGMA.ter, has, in these later years, been greatly decreasedby the conviction that the fit character is not possessed by any people, nor is likely to be possessedfor ages to 1 come." Conquests of Science. It would be a grave mistake, however, to imaginethat, because science has become bankrupt in somethings, she has lost her prestige entirely. Nothingcould be farther from the truth. No one who is acquainted with the brilliant conquests of science during the present century, could entertain such an opinion for a moment. What M. Brunetiere means, andwhat all those who indorse his statements mean, isthat she has failed by attempting what was beyondher competence; by essaying to solve problems andeffect reforms that lie entirely within the domain ofreligion and philosophy. She has erred by confounding empiricism with metaphysics, and becomeinsolvent only by assuming liabilities that were manifestly outside of her sphere of action. But so longas she was content with her own methods, and confined her investigations to her own province, shemade good all her promises, if she did not accomAplish even more. glance at the annals of scienceduring the past few decades, to go back no further,should satisfy the most skeptical on this point.She has given to the arts of life an impetus theynever felt before. The forces of steam and electricity have received a development and been given applications that have been the marvel of the world. 1 See McClnre s Magazine, for March, 1894.

REFLECTIONS AND CONCLUSION. 409Nor has theoretical science in anywise failed to keeppace with the practical. Chemistry, biology, astronomy, physics, geology, aside from their practicalapplications, have wonderfully extended our views ofthe universe and given us far nobler conceptionsboth of nature and nature s God. And, paradoxical as it may appear, not the leastnoble of these conceptions comes to us from thatvery theory which, only a few years ago, was supposed to have banished forever the Creator from theworld of reality ; a theory which was at once thescandal of the pious and the incubus of the orthodox. Evolution, it was asserted, had disproved thedeclarations of Scripture, and shown the inutility ofa religion based on Dogma. It had dethroned theAlmighty, had demonstrated that the universe iseternal, and that the order and beauty which weeverywhere behold is the result of a fortuitous concourse of atoms. There is, therefore, we were told,neither design nor purpose in nature, and the doctrine of final causes, on which theologians were wontto lay so much stress, is completely and forever discredited. More mature reflection, however, shows that allthese assertions are as rash as they are unwarranted.Never in the history of science have thoughtfulstudents of nature felt more deeply the necessity ofrecognizing a personal Creator, a spiritual, intelligent First Cause, than at present. Never have menseen more clearly the necessity of religion, as thesole agency which is capable of elevating and savinghuman society from the countless dangers with

410 EVOLU TION A ND DOCMA .which it is now beset. Never has the Divine char-acter of the Book of books, been so gloriously manifested as it is now, after the many and furiousonslaughts made on it in the name of science andthe Higher Criticism. For, strange to say, the veryinvestigations and discoveries which it was fondlyimagined would completely nullify all its claims tobeing a Divine revelation, far from destroying suchclaims have but strengthened them and renderedthem more logical and consistent. Evidences of Design and Purpose. And as to the evidence of design and purpose innature, it was never more strikingly conclusive. Butbelieving in final causes does not imply, let it beborne in mind, that we can always discover what isthe precise purpose which is to be subserved by anygiven creature or organ. God has not taken us intoHis counsels, and we can at best catch but glimpsesof His Divine plans and 1 purposes. There are, undoubtedly, many ends and purposesto be answered in all created things, and those ofwhich we can attain any knowledge may be the least 1 Descartes, in reference to this matter, truthfully observes :"Nous ne devons pas tant presumer de nous-me mes, que decroire que Dieu nous ait voulu faire part de ses conseils." LordBacon speaks still more forcibly of the fallacy and folly ofthose who fancy they can read nature, or interpret the Divineplans and purposes in nature. " Neque enim credibile est quantum agmen idolorum philosophic immiserit naturalium opera-ti.onum ad similitudinem actionum humanarum reductio. Hocipsum, inquam, quod putetur talia natura facere, qualia homofacit. Neque multo meliora sunt ista quam haeresis anthropo-morphitarum . . . aut sententia Epicuri huic ipsi in pagan-humanam Deismo respondens, qui diis figuram tribuebat." "Aug. VScien. " : iv. ;

REFLECTIONS AND CONCLUSION. 411important. As Mivart puts it : Out many,of" say athousand million, reasons for the institution of thelaws of the physical universe, some few are to a certain extent conceivable by us; and amongst thesethe benefits, material and moral, accruing from themto men and to each individual man in every circumstance of his life play a certain, perhaps a verysubordinate, part." The existence of an intelligentFirst Cause necessarily supposes that all forms oforganization must be purposeful, once such formsexist, just as a world full of design manifestly proclaims the existence of a Designer. Again, there are some who seem to think, if theycan but find out how a law of nature operates, orwhat may be one of the many millions of purposeswhich an individual structure may serve, they havethereby eliminated the action of Providence, or shownit to be non-existent. They conclude that because,forsooth, they understand how a thing is done, thatGod did not do it. No" matter how wonderful, howbeautiful, how intimately complex and delicate hasbeen the machinery which has worked, perhaps forcenturies, perhaps for millions of ages, to bring aboutsome beneficent results, if they can but catch aglimpse of the wheels, its Divine character disappears." In marked contrast with the opinions of sciolistsand professed monists, respecting design and purposein nature, is the view entertained by one of the ablestliving masters of science, Lord Kelvin. proI feel"foundly convinced," he declares, " that the argument Genesis of Species," p. 259.

412 EVOLUTION AND DOGMA.of design has been greatly too much lost sight ofin recent zoological speculations. Overpoweringlystrong proofs of intelligent and benevolent design liearound us, and if ever perplexities, whether metaphysical or scientific, turn us away from them for a time,they come back upon us with irresistible force, showing to us, through nature, the influence of a freewill,and teaching us that all living things depend on oneeverlasting Creator and Ruler."No, the argument from design has not been invalidated it has been modified. It has not been ;weakened it has been strengthened and expanded. ;Teleology to-day is not, indeed, the same as it was inPaley s time, nor as it was when the authors of theBridgewater Treatises lived and labored. It is nowa more comprehensive, a more beautiful, and a morestimulating science. To Paley, a watch found on theheath by a passing traveler, was evidence of designand of a designer. To the evolutionist, the evidenceof design is not merely a watch, but a watch which iscapable of producing other and better watches. ToPaley, God was an Artificer who fashioned things directly from the materials at hand ; to the evolutionist,as to St. Athanasius, St. Gregory of Nyssa and St.Augustine, God is a Creator who makes things makethemselves. To Paley, as to the older school of naturaltheologians, God was the direct cause of all that exists ;to the evolutionist he is the Cause of causes Causacausarum, of the world and all it contains. According to the older view, God created everything directlyand in the condition in which it now exists accord ;ing to Evolution, creation, or development rather,

REFLECTIONS AND CONCLUSION. 413has been a slow and gradual process, demanding untold aeons for converting chaos into a cosmos, andfor giving to the visible universe all the beauty andharmony which it now exhibits. It seems, indeed,more consonant with our ideas of God, to Whom athousand years are as one day and one day as athousand years, to conceive Him as creating allthings in the beginning, and in ordering and administering them afterwards through the agency of secondary causes, rather than to represent Him asperpetually taking up a work which He had leftunfinished, and bringing it to a state of perfectiononly by a long series of interferences and specialcreations. Understood in this, its true sense, Evolution teaches, as Temple phrases it, that the execution of God s " purpose belongs more to the original act of creation, less to acts of government, There is more Divine foresight, there is less Divine interpo sition and whatever has been taken from the latter ; has been added to the former."Rudimentary Organs.For a long time naturalists were sorely puzzledas to how to account for the existence of nascentand rudimentary organs, which are manifestly of nouse to their possessors. On the theory of specialcreations, the only explanation that could be offeredfor their existence was, that the Creator added themfor the sake of symmetry, or because they were apart of His plan. Evolution, however, which contemplates not only the history of the individual butiThe Relations Between Religion and Science," p. 123.

414 E VOL UTION AND DOGMA.also the history of the species, yea, even the historyof the class and of the kingdom to which the individual belongs, gives quite a different answer. Ifontogeny, the history of the individual, affords noclue to the raison d etre of these nascent and rudimentary organs, we interrogate phylogeny, the history of the species or the class. " Organs, which onthe old theory of special creation were useless andmeaningless, are now seen to have their explanationin the past or in the future, according as they arerudimentary or nascent. There is nothing useless,nothing meaningless in nature, nothing due to caprice or chance, nothing irrational or without a cause,nothing outside the reign of law. This belief in theuniversality of law and order is the scientific analogue of the Christian s belief in Providence." Evolution, Scripture, and Theology.Evolution accentuates design, .without which, asVon Hartmann observes, all were "only a dark chaosof obstinate and capricious forces." It gives a truerand more majestic account of causation, because itbrings home to us the truth, that the facts of natureare the acts of God, and emphasizes the teaching ofour faith, that the laws of nature are the expressionsof supremea" will and purpose belonging to anEternal Mind." Evolution has been denounced as anti-Scriptural,and yet, the most remarkable feature about the Gene-siac account of creation, is the ease with which itlends itself to the theory of Evolution, that is, ofScience1 " and the Faith," by Aubrev L. Moore, p. 197.

REFLECTIONS AND CONCLUSION. 415Wecreation by the operation of secondary causesmay not, indeed, be prepared to assert with Naudin the" cosmogony of the Bible from the begin!mng to the end is but an Evolution theory, and thatMoses is the ancestor of Lamarck, Darwin and allmodern evolutionists," but we can certainly affirm,as Canon Hamard points out, that the Sacred Textfavors Transformism when understood in a theisticsense " le texte sacre favorise a certains egardsla thesetransformiste entendue dans un sens spiritualiste? "Surprising as it may seem, two of the mostpronounced advocates of the Evolution theory, arethe very ones who are most impressed with the remarkable harmony between the Genesiac account ofcreation and the teachings of Evolution. Thus,Romanes admits that " the order in which the floraand fauna are said by the Mosaic account to haveappeared upon the earth, corresponds with that whichthe theory of Evolution requires and the evidence of 2geology proves." Haeckel, however, is even moreTwoexplicit in his explanations. " great fundacommonmental heideas," " also to the non-says,miraculous, meet us in the Mosaic hypothesis ofcreation, with surprising clearness and simplicity; 1 See " Dictionnaire Apologetique de la Foi "par M. 1 Abbe J. B. Jaugey, col. 3093. Catholique Further on the distinguished canon expresses himself as follows: Nous conclu-"rons seulment, de quelques considerations que nousvenons d eb-aucher, que la Bible laisse une egale liberte aux transformistes etaux partisans des creations successives. Ainside la voir mise en cause a ce sujet. Toutes les regrettons-nous fois qu elle n estpoint absolument expliciteon s expose, en invoquant et il nous semble que c est le cas a a la compromettre et son autorite,compromettre avec elle la cause religieuse dont elleest le soutien."2 Cf. Nature, Aug., 1881.

416 EVOLUTION AND DOGMA.the idea of separation or differentiation, and theidea of progressive development or perfecting. Although Moses looks upon the results of the greatlaws of organic development, which we shall laterpoint out as the necessary conclusions of the doctrine of descent, as the direct action of a constructingCreator, yet in this theory there lies hidden the ruling idea of a progressive development and differWeentiation of the originally simple matter. can,therefore, bestow our just and sincere admiration ofthe Jewish law-giver s grand insight into nature, andhis simple and natural hypothesis of 1 creation." Evolution has been condemned as anti-Patristicand anti-Scholastic, although Saints Gregory ofNyssa, Augustine and Thomas Aquinas, are mostexplicit in their assertion of principles that are inperfect accord with all the legitimate demands oftheistic Evolution. It suffices to recall the admirable passage of the Bishop of Hippo, in his De"Genesi ad Litteram," in which he proleptically announced all the fundamental principles of modernEvolution. He recognized Evolution not only inindividuals, but he also discerned its workings in thesum of all things. God did not create the world, asit now exists, actually, actualitcr, but potentially andcausally, potentialitcr et causaliter. Plants and animals were created virtually, vi potentiaque causali,before they received their subsequent development,priusquam per temporum moras exorirentur? History1 " of Creation," vol. I, p. 38. 2 Vid. sup., part II, chap, iv, for St. Augustine s views onEvolution.

REFLECTIONS AND CONCLUSION. 417 Evolution and Special Creation. In reference to the popular objections againstEvolution that it reposes on no positive demonstration that none of the arguments advanced in its be- ;half are conclusive; that all of them, whether takenseverally or collectively are vitiated by some flaw,and that, consequently, they are not of such a character as to command the assent of reasonable men,it may be observed that all of them can be urgedwith equal, and even with greater force against therival of the Evolution theory, to wit, the theoryof special creation. 1 Contrary to what its supporters would be disposed to admit, it has no foundation but assumption, and can claim no more substantial basis than certain postulates which areentirely gratuitous, or certain views regarding theGenesiac account of creation, the truth of whichviews may as readily and with as much reasonbe denied as it can be affirmed. For as thelearned Abb Guillemet declared before a sympathetic audience, composed of distinguished ecclesiastics and scholarly laymen, at the InternationalCatholic Scientific Congress at Brussels, the theoryof special creation, or fixism as he prefers to callit, explains nothing whatever in science. Not onlythis, "it closes the door to all explanations of nature, and notably so in the domain of paleontology,According to the theory of special creation as formerlyheld, everything in the inorganic, as well as in theworld, was created organic by God directly and essentially as it nowappears. But as at present understood, special creation meansrather that the Deity created immediately all the species andhigher groups, of animals and plants, as they now exist.

418 EVOLUTION AND DOGMA.comparative anatomy, embryology and teratology.It affords no clue to the significance of rudimentaryorgans, and tends inevitably to force science into averitable 1 cul-de-sac." Again, it may be observed that the objectionsreferred to are based not only on a misapprehension of the significance of the theory of Evolution,as well as of that of the theory of special creation,but also on a misconception of the character of thearguments which are urged in favor of both theories. The misapprehension arises from the fact,that Evolution is regarded as being at best but aflimsy hypothesis, while special creation is represented as a positive dogma, which admits neitherof doubt nor of controversy. The truth is, however, that both Evolution and special creationare theories, and no one who is exact in the useof language can truthfully assert that either ofthem is anything more. Evolution, I know, isoftentimes called a proved doctrine but no evolu ;tionist who has any regard for accuracy of terminology would pretend that the theory has passed allthe requirements of a rigid demonstration, becausehe knows better than anyone else, that anythingapproaching a mathematical demonstration of Evolution is an impossibility. The most that the evolutionist can hope for, or that he has hithertoattained, or is likely to attain, at least for a longtime to come, is a certain degree of probability;but such a degree of probability as shall give his 1 See Compte Rendu du Troisieme Congres Scientifiquedes Catholiques, Section d Anthropologie, p. 20.

REFLECTIONS AND CONCLUSION. 419theory sufficient weight to command the assent ofanyone who is competent to estimate the valueof the evidence offered in its support. The degreeof probability which already attaches to the theoryof Evolution is very great, as all who have takenthe trouble to investigate its claims must admit;and every new discovery in the realms of animatenature but contributes towards placing the theoryon a firmer and more impregnable basis. Such being the case the question now is: Whichof the two theories is the more probable, Evolutionor special creation? Both of them, it must be admitted, rest upon a certain number of postulates;both of them have much to be said in their favor, as both of them may be assailed with numerous and serious objections. For our present purposeit will here suffice to repeat the answer of the AbbGuillemet, who tells us that Evolution, as againstspecial creation, has this in its favor, that it explains and coordinates the facts and phenomenaof nature in a most beautiful and simple manner;whereas the theory of special creation not onlyexplains nothing and is incapable of explaininganything, but, by its very nature, tends to impede research, to bar progress, or, as he phrases it, "it forces science into a blind alley met la science dans une impasse" Genesiac Days, Flood, Fossils and Antiquity of Man. As matters now stand, the case of special cre ation versus Evolution is analogous to several

420 E VOL UTION AND DOGMA.other questions which have supplied materials forlong and acrimonious controversy. Thus, until thelast century it was the almost universally acceptedbelief that the days of Genesis were real solar daysof twenty-four hours each. It was likewise thegeneral opinion that the Noachian Deluge was universal, not only as to the earth s surface but alsoas to the destruction "of all flesh, wherein is theAndbreath of life, under heaven." until a fewdecades ago it was the current belief, that the advent of our race on earth did not date back muchfarther than four thousand years B. c., and thatthe only reliable evidence we had for the solutionof the problem involved, was to be found in certainstatements of the Sacred Text. So, too, from thetime of Aristotle until that of Palissy, the potter,we might say even until the time of Cuvier, it wasbelieved that fossils were but sports of" "re nature,"sults of seminal air acting upon orrocks," "rejectedmodels" of the Creator s work.Now it would probably be difficult, if not impossible, to give an absolute proof of the unsound-ness of these views, and that for the simple reason thatanything like a mathematical demonstration is, bythe very nature of the case, out of question. Rigorously speaking, the theories involved in the abovebeliefs, with the exception, perhaps, of thatregarding the antiquity of man, are susceptibleneither of proof nor of disproof. The most wecan have, at least for the present, is a greater orless degree of probability, for it is manifest that theAlmighty, had He so willed, cculd have created the

REFLECTIONS AND CONCLUSION. 421world as it now is in six ordinary days. He couldhave created it just as it exists at present in asingle instant, for He is above and independentof time. The teachings, however, of geology andpaleontology are diametrically opposed to the supposition that He did fashion this globe of ours, aswe now see it, in six ordinary days, while it is foundthat there is nothing in Scripture which precludesthe view that the days of Genesis were indefiniteperiods of time. God could have caused the floodto cover the entire earth to the height of the highestmountain, and He could thus have destroyed everyliving thing except what was preserved in the ark ;but did He? Ethnology, linguistics, prehistoricarchaeology, and even Scripture, supply us withpractically conclusive reasons for believing that Hedid not. It is within the range of possibility, thatthe four thousand and four years allowed by Usherfor the interval which elapsed between the creationof Adam and the birth of Christ, are ample to meetthe demands of the case, but it is in the highestdegree improbable. If the evidence of history,archaeology, and cognate branches of science haveany value at all, it is almost demonstrably certainthat the time granted by Usher and his followersis entirely inadequate to meet the many difficultieswhich modern science has raised against the acceptance of such a limited period since man s advent onearth. And so, too, regarding fossils. God could,undoubtedly, have created them just as they arefound in the earth s crust, but there is no reasonfor believing that He did so, while there are many

422 E VOL UTJON AND DOC MA .and grave reasons for thinking that He did not.In the first place all prima facie evidence is againstit. It is contrary to the known analogy of the Creator s methods of work in other instances; contraryto what is a rational conception of the Divine economy in the plan of creation. It is contrary also toour ideas of God s wisdom and goodness ; for tosuppose that fossils are not the remains of formsof life now extinct, to suppose that they were created as we now find them, would be to supposethat the Creator would have done something whichwas specially designed to mislead and deceive us.Against such a view we can assert what Suarezaffirms in another connection, that God wouldnot have designedly led us into error Incredibileest, Denm . . . illis verbis ad populum fuisseWelocutum quibus deciperetur. see fossils nowforming, and from what we know of the uniformityof nature s operations we conclude that in the past,and during the lapse of long geologic eras, fossilshave been produced through the agency of naturalcauses as they are produced at present, and that,consequently, they were not created directly andimmediately during any of the Genesiac days, daysof twenty-four hours each, as was so long and souniversally believed even by the wisest theologians and philosophers. What has been said of the traditional viewsrespecting the six days of creation, the NoachianDeluge, the antiquity of the human race and thenature and age of the fossil remains entombed in theearth s crust, may, in a great measure, be iterated

REFLECTIONS AND CONCLUSION. 423regarding the long-accepted view of special creation. It is possible, for there is nothing in itintrinsically absurd but in the light afforded by ;the researches and discoveries of these latterdays, it is the conviction of the great majority ofthose who have studied the question with thegreatest care, and who are the most competentto interpret the facts involved, that as betweenthe two rival theories, special creation and Evolution, the preponderance of probability is overwhelming in favor of Evolution of some kind,but of just what kind only the future can determine. Evolution, then, I repeat it, is contrary neither toreason nor to Scripture. And the same may be said ofthe divers theories of Evolution which, during theselatter times, have had such a vogue. Whether,therefore, we accept the theory of extraordinarybirths, the saltatory Evolution of Saint-Hilaire andSt. George Mivart; or Darwin s theory of naturalselection, which takes account of only infinitesimalincrements; or Weismann s theory of heredity, whichtraces specific changes to the germ-plasm, we areforced to admit that the ultimate efficient Cause ofall the changes produced, be they slow or sudden,small or great, is the Creator Himself, acting throughthe agency of second causes, through the forces andvirtues which He, Himself, communicated to matter in the beginning. Such being the case, it isobvious that Evolution does not exclude creation,and that creation is not incompatible with Evolution.

424 E VOL UTION AND DOGMA. Strictly speaking, Evolution, whether it progressby saltation or by minute and fortuitous increments,as we are wont to regard them, is, in the last resort,a kind of special creation, and, reason as we may,we can view it in no other light. The same may besaid of spontaneous generation, or the Evolution oforganic from inorganic matter. For secondary orderivative creation implies Evolution of some kind,as Evolution, whether rapid or operating throughuntold aeons, demands, in the last analysis, the actionof intelligence and will, and presupposes what istermed creation in a restricted sense, that is, formation from preexisting material. Our primary intuitions, especially our ideas of causation, preclude usfrom taking any other view in the premises. Asreason and revelation teach, it was God who createdthe materials and forces which made Evolution poswas Anaxagorassible. " Mind," as saw, that" It-set all things in order " r.a^a dtsxaff^ffs & thatfrom chaos educed a cosmos and gave to the earthall that infinitude of variety and beauty and harmony which we so much admire.But not only is Evolution a theory which is inperfect accordance with science and Scripture, withPatristic and Scholastic theology ; it is likewise a the-ory which promises soon to be the generally acceptedview the view which will specially commend itself ;not only to Christian philosophy, but also to ChrisWetian apologetics as well. have seen some indications of this in the already quoted opinions of suchDeminent Catholic authorities as Monsabre", Hulst,Leroy, De Lapparent and St. George Mivart.

REFLECTIONS AND CONCLUSION. 425 Eminent Catholics on Evolution. Geoffrey Saint-Hilaire, Cuvier s great rival, and aman of profound religious sentiments, looked uponthe succession of species, as disclosed by Evolution,as one of" the most glorious manifestations of creative power, and a fresh motive for admiration andDlove." The noted Belgian geologist, Omaliusd Halloy, as distinguished for his loyalty to theChurch as for his eminence in science, declares : " Itappears to me much more probable and more conformable to the eminent wisdom of the Creator, toadmit that, just as He has given to living beings thefaculty of reproducing themselves, so, likewise, hasHe endowed them with the power of modifyingthemselves according to circumstances, a phenomenon of which nature affords us examples even atpresent."Sur1 " Le Transform isme," Bulletin de 1 Academie Royalede Belgique, 1873, tire a part, p. 5. The illustrious paleontologist, M. Albert Gaudry, a memberof the French Institute and a devoted son of the Church, inspeaking of the plan of creation, "ou 1 Etre Infini a mis 1 em-preinte de son unite," expresses himself as follows: "Les pale-ontologistes ne sont pas d accord sur la maniere dont ce plan aetc realise plusieurs, considerant les nombreuses lacunes qui ex ;istent encore dans la serie des etres, croient a 1 independance desespeces, et admettent que 1 Auteur du monde a fait apparaitretour a tour les plantes et les animaux des temps geologiques demaniere a simuler la filiation qui est dans sa pensee ; d autressavants, frappes, au contraire, de la rapidite avec laquelle leslacunes diminuent, supposent que la filiation a ete realise mate-riellement, et que Dieu a produit les etres des diverses epoquesen les tirant de ceux qui les avaient precedes. Cette dernicreliypothese est celle que je f referc; ma is qu on Vadopte, on gu on neVadopte pas, ce qui me parait bien certain c* est qu il y a eu unflan. Un sans doute ou les paleontologistes pour- jour viendraront saisir le plan qui a preside au developpement de la vie. Cesera la un beau jour pour eux, car, s il j a tant de magnificence dans les details de la nature, il ne doit pas y en avoir

420 EVOLUTION AND DOGMA.Commenting on this question, the learned BelgianWhatJesuit, Father Bellinck, asks " matters it if :there have been creations prior to that which Mosesdescribes : what matters it whether the periods required for the genesis of the universe were days orepochs ; whether the apparition of man on the earthwas at an earlier or later date ; whether animals havepreserved their primitive forms, or whether they haveundergone gradual transformations; whether eventhe body of man has experienced modifications, and,finally, what matters it whether, in virtue of theCreative Will, inorganic matter be able or not toproduce plants and animals spontaneously? "All these questions are given over to the disputesof men, and it is for science to distinguish truth from 1error." These are pertinent questions. What matters it,indeed, from the standpoint of Catholic Dogma, ifthey are all answered in the affirmative? If scienceshould eventually demonstrate that spontaneous generation is probable, or has actually occurred, or isoccurring in our own day, what matters it ? TheFathers and Schoolmen found no difficulty in believing in abiogenesis, and most of them, if not allof them, believed in it so far as it concerned thelower forms of life. More than this. As we learnedin the beginning of our work, spontaneous generationwas almost universally accepted until about a cen-moins dans leur agencement generale." " Les Enchainementsdu Monde Animal dans les Temps Geologiques," introduction, p. 3.RevueVid.1 " des fitudes Historiques et Litteraires," 1864.