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CHAPTER I.
ОглавлениеINTRODUCTORY
Among the recollections that are lifelong, I have one as vivid as ever after more than twenty-five years have elapsed; it is of an evening lecture—the first of a series—given at South Kensington to working men. The lecturer was Professor Huxley; his subject, the Common Lobster. All the apparatus used was a good-sized specimen of the creature itself, a penknife, and a black-board and chalk. With such materials the professor gave us not only an exposition, matchless in its lucidity, of the structure of the crustacea, but such an insight into the purposes and methods of biological study as few could in those days have anticipated. For there were as yet no Science Primers, no International Series; and the "new biology" came upon us like the revelation of another world. I think that lecture gave me, what I might otherwise never have got (and what some people never get), a profound conviction of the reality and meaning of facts in nature. That impression I have brought to the attempt which this little book embodies. The facts of nature are God's revelation, of the same weight, though not the same in kind, as His written Word.
At the same time, the further conviction is strong in my mind, not merely of the obvious truth that the Facts and the Writing (if both genuine) cannot really differ, but further, that there must be, after all, a true way of explaining the Writing, if only it is looked for carefully—a way that will surmount not only the difficulty of the subject, but also the impatience with which some will regard the attempt. Like so many other questions connected with religion, the question of reconciliation produces its double effect. People will ridicule attempts to solve it, but all the same they will return again and again to the task of its actual solution.
That the latter part of the proposition is true, has recently received illustration in the fact that a review like the Nineteenth Century, which has so little space to spare, has found room in four successive numbers[1] for articles by Gladstone, Huxley, and H. Drummond, on the subject of "Creation and its Records." May I make one remark on this interesting science tournament? I can understand the scientific conclusions Professor Huxley has given us. I can also understand Mr. Gladstone, because he values the Writing as the professor values the Facts. But one thing I can not understand. Why is Professor Huxley so angry or so contemptuous with people who value the Bible, whole and as it stands, and want to see its accuracy vindicated? Why are they fanatics, Sisyphus-labourers, and what not? That they are a very large group numerically, and hardly contemptible intellectually, is, I think, obvious; that a further large group (who would not identify themselves wholly with the out-and-out Bible defenders) feel a certain amount of sympathy, is proved by the interest taken in the controversy. Yet all "reconcilers" are ridiculed or denounced—at any rate are contemptuously dismissed. Can it be that the professor has for the moment overlooked one very simple fact?
The great bulk of those interested in the question place their whole hope for their higher moral and spiritual life in this world and the next on one central Person—the LORD JESUS CHRIST. If He is wrong, then no one can be right—there is no such thing as right: that is what they feel. It will be conceded that it is hardly "fanatical" to feel this. But if so, surely it is not fanatical, but agreeable to the soberest reason, further to hold that this (to them sacred) PERSON did (and His apostles with Him) treat the Book of Genesis as a whole (and not merely parts of it) as a genuine revelation—or, to use the popular expression, as the Word of GOD. That being so, can it be matter for surprise or contemptuous pity, that they should be anxious to vindicate the Book, to be satisfied that the MASTER was not wrong? That is the ultimate and very real issue involved in the question of Genesis.
As long as people feel that, they must seek the reconciliation of the two opposing ideas. If the attempt is made in a foolish or bitter spirit, or without a candid appreciation of the facts, then the attempt will no doubt excite just displeasure. But need it always be so made?
As to the first part of my proposition that attempts to reconcile religion and science are received with a certain dislike, it is due partly to the unwisdom with which they are sometimes made. Prof. H. Drummond speaks of the dislike as general.[2]
If this is so, I, as a "reconciler," can only ask for indulgence, hoping that grace may be extended to me on the ground of having something to say on the subject that has not yet been considered.
Nor, as regards the impatience of the public, can I admit that there is only fault on one side. In the first place, it will not be denied that some writers, delighted with the vast, and apparently boundless, vision that the discovery (in its modern form) of Evolution opened out to them, did incautiously proceed, while surveying their new kingdom, to assert for it bounds that stretch beyond its legitimate scope.
Religionists, on the other hand, imagining, however wrongly, that the erroneous extension was part of the true scientific doctrine, attacked the whole without discrimination.
While such a misapprehension existed, it was inevitable that writers anxious alike for the dignity of science and the maintenance of religion, should step in to point out the error, and effect a reconciliation of claims which really were never in conflict.
It is hardly the fault of "religionists" that it was at first supposed that one could not hold the doctrine of evolution without denying a "special" creation and a designing Providence. It was on this very natural supposition that the first leading attack—attributed to the Bishop of Oxford—proceeded. And the writer fell into the equally natural mistake of taking advantage of the uncompleted and unproved state of the theory at the time, to attack the theory itself, instead of keeping to the safer ground, namely, that whatever might ultimately be the conclusion of evolutionists, it was quite certain that no theory of evolution that at all coincided with the known facts, offered any ground for argument against the existence of an Intelligent Lawgiver and First Cause of all; nor did it tend in the slightest to show that no such thing as creative design and providence existed in the course of nature.
What the discovery of evolution really did, was to necessitate a revision of the hitherto popularly accepted and generally assumed and unquestioned notion of what creation was. And it has long appeared to me, that while now the most thoroughgoing advocates of evolution generally admit that their justly cherished doctrine has nothing to say to the existence of a Creator, or to the possibility of design—which may be accepted or denied on other grounds—the writers on the side of Christianity have not sufficiently recognized the change which their views ought to undergo.
As long as this is the case, there will continue to be a certain "conflict," not indeed between science and religion, but of the kind which has been vividly depicted by the late Dr. Draper.
It can scarcely have escaped the notice of the most ordinary reader that, in the course of that interesting work, the author has very little to say about religion—at any rate about religion in any proper sense of the term. The conflict was between a Church which had a zeal for God without knowledge, and the progress of scientific thought; it was also a conflict between discovered facts, and facts which existed, not in the Bible, but in a particular interpretation, however generally received, of it.
The present work is therefore addressed primarily to Christian believers who still remain perplexed as to what they ought to believe; and its aim is to prevent, if may be, an unreasonable alarm at, and a useless opposition to, the conclusions of modern science; while, at the same time, it tells them in simple language how far those conclusions really go, and how very groundless is the fear that they will ever subvert a true faith that, antecedent to the most wonderful chain of causation and methodical working which science can establish, there is still a Divine Designer—One who upholds all things "by the word of His power."
The doctrine of evolution is still the ignotum to a great many, and it is therefore, according to the time-honoured proverb, taken pro magnifico, as something terribly adverse to the faith. Nor can it be fairly denied, as I before remarked, that some of the students of the theory have become so enamoured of it, so carried away by the intoxication of the gigantic speculation it opens out to the imagination, that they have succumbed to the temptation to carry speculation beyond what the proof warrants, and thus lend some aid to the deplorable confusion, which would blend in one, what is legitimate inference and what is unproved hypothesis or mere supposition.
It only remains to say that the basis of this little book is a short course of lectures in which I endeavoured to disarm the prejudices of an educated but not scientifically critical audience, by simply stating how far the theory of cosmical evolution had been really proved—proved, that is, to the extent of that reasonable certainty which satisfies the ordinary "prudent man" in affairs of weight and importance. I have tried to show that evolution, apart from fanciful and speculative extensions of it, allows, if it does not directly establish, that the operation of nature is not a chance or uncontrolled procedure, but one that suggests a distinct set of lines, and an orderly obedience to pre-conceived law, intelligently and beneficently (in the end) designed.
There are obviously two main points which the Christian reader requires to have made clear. The first is that, the modern theory of evolution being admitted, the constitution of matter in the universe and the principles of development in organic life, which that theory establishes, not only do not exclude, but positively demand, the conception of a Divine artificer and director. The second point, which is perhaps of still greater weight with the believer, is that where revelation (which is his ultimate standard of appeal) has touched upon the subject of creation, its statements are not merely a literary fancy, an imaginary cosmogony, false in its facts though enshrining Divine truth, but are as a whole perfectly true.
Whatever novelty there may be, is to be found in the treatment of the second subject. The first portion of the work is only a brief and popular statement of facts, quite unnecessary to the scientific reader but probably very necessary to the large body of Churchmen, who have not studied science, but are quite able to appreciate scientific fact and its bearings when placed before them in an untechnical form, and divested of needless details and subordinate questions.
But it is around the supposed declarations of Scripture on the subject of creation that the real "conflict" has centred. Let us look the matter quite fairly in the face. We accept the conclusion that (let us say) the horse was developed and gradually perfected or advanced to his present form and characteristics, by a number of stages, and that it took a very long time to effect this result. Now, if there is anywhere a statement in Holy Writ that (a) a horse was per saltum called into existence in a distinctive and complete form, by a special creative fiat, and that (b) this happened not gradually, but in a limited and specified moment of time, then I will at once admit that the record (assuming that its meaning is not to be mistaken) is not provably right, if it is not clearly wrong; and accept the consequences, momentous as they would be. If, in the same way, the Record asserts that man, or at least man the direct progenitor of the Semitic race,[3] was a distinct and special creation, his bodily frame having some not completely explained developmental connection with the animal creation, but his higher nature being imparted as a special and unique creative endowment out of the line of physical development altogether, then I shall accept the Record, because the proved facts of science have nothing to say against it, whatever Drs. Buchner, Vogt, Häckel, and others may assert to the contrary.
In the first of my two instances, the popular idea has long been that the sacred record does say something about a direct and separate creative act; and this idea has been the origin and ground of all the supposed conflict between science and "religion." As long as this idea continues, it can hardly be said that a book addressed to the clearing up of the subject is unnecessary or to be rejected per se.
As to the method in which this subject will be dealt with, I shall maintain that the Scripture does not say anything about the horse, or the whale, or the ox, or any other animal, being separately or directly created. And the view thus taken of the Record I have not met with before. This it is necessary to state, not because the fact would lend any value to the interpretation—rather the contrary; but because it justifies me in submitting what, if new, may be intrinsically important, to the judgment of the Church; and it also protects me from the offence of plagiarism, however unwitting. If others have thought out the same rendering of the Genesis history, so much the better for my case; but what is here set down occurred to me quite independently.
A study of the real meaning of the Record, in the light of what may be fairly regarded as proved facts, cannot be without its use to the Christian. If it be true that a certain amount of information on the subject of creation is contained in revelation, it must have been so contained for a specific purpose—a purpose to be attained at some stage or other of the history of mankind. It is possible also that the study will bring to light a probable, or at any rate a possible, explanation of some of those apparent (if they are not real) "dead-locks" which occur in pursuing the course of life history on the earth.
Such considerations will naturally have more weight with the Christian believer than with those who reject the faith. But at least the advantage of them remains with the believer, till the contrary is shown. The extreme evolutionist may cling to the belief that at some future time he will be able to account for the entrance of LIFE into the world's history, that he will be able to explain the connection of MIND with MATTER; or he may hope that the sterility of certain hybrid forms will one day be explained away, and so on. But till these things are got over, the believer cannot be reproached as holding an unreasonable belief when his creed maintains that Life is a gift and prerogative of a great Author of Life; that Mind is the result of a spiritual environment which is a true, though physically intangible, part of nature; and that the absence of any proof that variation and development cross certain—perhaps not very clearly ascertained, but indubitably existing—lines, points to the designed fixing of certain types, and the restriction of developmental creation to running in certain lines of causation up to those types, and not otherwise.
It can never be unreasonable to believe anything that is in exact accordance with facts as ascertained at any given moment of time—unless, indeed, the fact is indicated by other considerations as being one likely to disappear from the category of fact altogether.[4]
Enough has thus, I hope, appeared, to make the appearance of this little work, at least excusable; what more may be necessary to establish its claim to be read must depend on what it contains.
I have only to add that I can make no pretension to be a teacher of science. I trust that there is no material error of statement; if there is, I shall be the first to retract and correct it. I am quite confident that no correction that may be needed in detail will seriously affect the general argument.
November, December, 1885; and January, February, 1886.
In the Introduction to his well-known book, "Natural Law in the Spiritual World."
With whose history, as leading up to the advent of the Saviour in the line of David, the Bible is mainly concerned.
At present it is an ascertained fact that certain chemical substances are elements incapable of further resolution. But there are not wanting indications which would make it a matter of no surprise at all, if we were to learn to-morrow that the so-called element had been resolved. Such a fact is an example of what is stated in the text; and a belief based on the absolute and unchangeable stability of such a fact would not be unassailable. But none of the above stated instances of "dead-lock" in evolution are within "measurable distance" of being resolved.
