Chapter 8

And the fact that the teaching of the Bible, though when examined afterwards it turns out to be development or evolution, yet was always given at the time as a revelation, so far from diminishing the force of this internal evidence adds to it still more force than it would otherwise have. For what underlies the very conception of revelation is the doctrine that all progress in higher spiritual knowledge is bound up with conscious communion with God. Now it is an experience common to all believers that in that communion is to be found not only all strength but all enlightenment also. The believer knows that he learns spiritual truth in proportion as he refers his life to God's judgment, prays to God for clearer vision of what is duty and what is right faith, and makes it his one great aim to do God's will. He uses all the faculties that God has given him to understand the great divine law; but he perpetually looks to God for instruction, and whatever else may be said of that instruction his experience tells him that his advance in spiritual knowledge is in proportion to his nearness in thought and feeling to God Himself. That the progress of the human race in spiritual knowledge, unlike progress in scientific knowledge, should be due not to thinkers intellectually gifted, but to Prophets and Apostles inspired by God, thus exactly corresponds with what the spiritually-minded man finds within his own soul. And so too does it correspond with what he sees in others. Often and often the unlearned and untrained by sheer goodness of life attain to wonderful perception of spiritual truth, and the holiness of the unlettered peasant reveals to his conscience the law of right conduct in circumstances which perplex the disciplined and well informed. As the human race has learnt the highest spiritual truth by direct communication from God, so too on communion with God far more than on intellectual power, depends the progress of spiritual knowledge in every human soul.

But though the hold of the Bible on the faith of believers unquestionably depends on its satisfying the conscience in every stage of its enlightenment, it is equally certain that those who gave the messages recorded in the Bible claimed something more as proof of their authority than the approval of the conscience of their hearers. They professed to prove their mission by the evidence of supernatural powers; and the teaching of the Bible cannot be dissociated from the miraculous element in it which is connected with that teaching. If, indeed, the Old Testament stood alone we might acknowledge that the miraculous element in it occupied comparatively so small a place, and was so separable from the rest, and the evidence for it was so rarely, if ever, contemporaneous, that it might be left out of count. But we cannot say this of the New Testament, nor in particular of the account that has reached us of the sayings and doings of our Lord. The miracles are embedded in, are indeed intertwined with, the narrative. Many of our Lord's most characteristic sayings are so associated with narratives of miracles that the two cannot be torn apart: 'I have not seen so great faith, no, not in Israel;' 'My Father worketh hitherto, and I work;' 'Son, thy sins be forgiven thee;' 'Beware of the leaven of the Pharisees and the Sadducees;' 'It is not meet to take the children's bread and cast it to dogs;' 'This kind goeth not out but by prayer and fasting;' 'Were there not ten cleansed, but where are the nine?' 'Sin no more, lest a worse thing come unto thee.' In fact, there can be no real doubt that our Lord believed that He could work miracles, and professed to work them, and that His disciples believed that He worked many, and included that fact in their meaning when they spoke of Him as going about doing good. And these disciples professed to work miracles themselves and believed that they did work them. It is of course true that they had no strictly scientific conception of a miracle, and would often have called by that name what was in reality extraordinary but not miraculous. And it is true too that, if we take each miracle by itself, there is but one miracle, namely our Lord's Resurrection, for which clear and unmistakeable and sufficient evidence is given. But while the exclusion of any one miracle as insufficiently attested is possible, the exclusion of the miraculous element altogether is not possible without a complete surrender of the position taken by the first Christian teachers. As they claimed to be inspired and to have enlightenment which was not shared by mankind at large, so did they claim, if not each for himself, yet certainly for our Lord, power not shared by ordinary men, power to step out of the ordinary course of natural events, and, whether by virtue of some higher law operative only in rare instances, or by direct interference of the Almighty, to prove a divine mission by exhibiting in fact what is an essential part of the supremacy of the Moral Law, the dominion of that Law over the physical world.

The teachers of other religions besides the Christian have claimed supernatural powers, and have professed to give a supernatural message. This is a strong evidence of the deep-seated need in the human soul for such a direct communication from God to man. Men seem to need it so much that without it they are unable to accept the truth, or to hold it long if they do accept it. All who thus claim supernatural authority must, of course, justify their claim. They must justify their message to the human conscience. What they teach must be an advance towards, and finally an expression of, the Supreme Moral Law. And if they profess to have miraculous power they must give reasonable evidence that such power is really theirs. But if they fail in this, still the fact remains that their very claim must answer to something in the spiritual nature of man, or it would not be so invariably made nor so largely successful.

It seems as if, whatever may be the ground of belief when once revelation has penetrated into the soul, the exercise of supernatural power was needed to procure that access in the first instance. We believe because we find our consciences satisfied, and we bring up our children in such discipline of conscience that they too shall have sufficient training to recognise and hold fast divine truth. And if we had lived at the time and could have had our eyes opened to see the spiritual power of the Christian Faith, we might have believed without any external evidence at all. But the first receivers of the message, to whom the revelation was new, and, as must have often happened and we actually know did happen, to whom it was hard to reconcile that revelation with previous teaching, how sure were they to need some other and outer evidence that it really came from God. The supernatural in the form of miracles can never be the highest kind of evidence, can never stand alone as evidence; but it seems to have been needed for the first reception. And there seem to be minds that need it still, and to all it is a help to find that reasonable ground can be shown for holding that such evidence was originally given.

Revelation, in short, takes a higher stand than belongs to all other teaching, and except for its having taken that higher stand it does not appear that the highest teaching would have been possible. To look back afterwards and say that we find a development or an evolution is easy. And at first sight it seems to follow that, being an evolution, it may well be no more than the outcome of the working of the natural forces. But look closer and you see the undeniable fact that all these developments by the working of natural forces have perished. Not Socrates, nor Plato, nor Aristotle, nor the Stoics, nor Philo have been able to lay hold of mankind, nor have their moral systems in any large degree satisfied our spiritual faculty. Revelation, and revelation alone, has taught us; and it is from the teaching of revelation that men have obtained the very knowledge which some now use to show that there was no need of revelation. That altruism which is now to displace the command of God is nothing but the teaching of the Sermon on the Mount robbed of its heavenly power, robbed of the great doctrine which underlies the whole sermon. For that doctrine is the Fatherhood of God which has been shown most especially in this, that from the beginning He has never forgotten His children.

LECTURE VI.

APPARENT COLLISION BETWEEN RELIGION AND THE DOCTRINE OF EVOLUTION.

Evolution examined. The formation of the habitable world. The formation of the creatures which inhabit it. Transmission of characteristics. Variations perpetually introduced. Natural selection. On the other side, life not yet accounted for by Evolution. Cause of variations not yet examined. Moral Law incapable of being evolved. Account given in Genesis not at variance with doctrine of Evolution. Evolution of man not inconsistent with dignity of humanity.

LECTURE VI.

APPARENT COLLISION BETWEEN RELIGION AND THE DOCTRINE OF EVOLUTION.

'Know ye that the Lord He is God: it is He that hath made us, and not we ourselves.' _Psalm_ c. 3.

Religion is rooted in our spiritual nature and its fundamental truths are as independent of experience for their hold on our consciences as the truths of mathematics for their hold on our reason.

But as a matter of fact Religion has taken the form of a revelation. And this introduces a new contact between Religion and Science, and of necessity a new possibility of collision. There is not only possible opposition or apparent opposition of Science in what is revealed, in what we may call the actual substance of the revelation; but also in the accessories and evidences of the revelation, which may be no actual part of the revelation itself, but nevertheless are, to all appearance, inseparably bound up with it. It is therefore no more than might have been expected that the general postulate of the uniformity of nature should appear to be contravened by the claim to supernatural power made on behalf of revelation, and that the special, but just at present leading scientific doctrine, the doctrine of Evolution, should be found inconsistent with parts, or what appear to be parts, of the revelation itself. And we have to consider the two questions, What has Revelation to say concerning Evolution? and what has Science to say concerning Miracles?

Concerning Evolution, we have first to consider how much in this direction has been made fairly probable, and what still remains to be determined.

It cannot then be well denied that the astronomers and geologists have made it exceedingly probable that this earth on which we live has been brought to its present condition by passing through a succession of changes from an original state of great heat and fluidity, perhaps even from a mixture mainly consisting of gases; that such a body as the planet Jupiter represents one of the stages through which it has passed, that such a body as the moon represents a stage toward which it is tending; that it has shrunk as it cooled, and as it shrank has formed the elevations which we call mountains, and the depressions which contain the seas and oceans; that it has been worn by the action of heat from within and water from without, and in consequence of this action presents the appearance when examined below the surface of successive strata or layers; that different kinds of animal and vegetable life have followed one another on the surface, and that some of their remains are found in these strata now; and that all this has taken enormous periods of time. All this is exceedingly probable, because it is the way in which, as Laplace first pointed out, under well-established scientific laws of matter, particularly the law of gravitation and the law of the radiation of heat, a great fluid mass would necessarily change. And the whole solar system may and probably did come into its present condition in this way. It certainly could have been so formed, and there is no reason for supposing that it was formed in any other way.

Once more, if we begin, as it were, at the other end, and trace things backwards from the present, instead of forwards from the remote past, it cannot be denied that Darwin's investigations have made it exceedingly probable that the vast variety of plants and animals have sprung from a much smaller number of original forms.

In the first place, the unity of plan which can be found pervading any great class of animals or plants seems to point to unity of ancestry. Why, for instance, should the vertebrate animals be formed on a common plan, the parts of the framework being varied from species to species, but the framework as a whole always exhibiting the same fundamental type? If they all descended from a common ancestor, and the variations were introduced in the course of that descent, this remarkable fact is at once accounted for. But, in the second place, observation shows that slight variations ARE perpetually being introduced with every successive generation, and many of these variations are transmitted to the generations that follow. In the course of time, therefore, from any one parent stock would descend a very large variety of kinds. But if, in the third place, it be asked why this variety does not range by imperceptible degrees from extreme forms in one direction to extreme forms in the other, the answer is to be found in the enormous prodigality and the equally enormous waste of life and living creatures. Plants and animals produce far more descendants than ever come even to such maturity as to reproduce their kind. And this is particularly the case with the lower forms of life. Eggs and seeds and germs are destroyed by millions, and so in a less but still enormous proportion are the young that come from those that have not been destroyed. There is no waste like the waste of life that is to be seen in nature. Living creatures are destroyed by lack of fit nourishment, by lack of means of reproduction, by accidents, by enemies. The inevitable operation of this waste, as Darwin's investigation showed, has been to destroy all those varieties which were not well fitted to their surroundings, and to keep those that were. One species of animal has been preserved by length of neck, which enabled it to reach high-growing fruits and leaves; another by a thicker skin, which made it difficult for enemies to devour; another by a colour which made it easier to hide. One plant has been preserved by a bright flower which attracted insects to carry its pollen to other flowers of its kind; another by a sweet fruit which attracted birds to scatter its seed. Meanwhile other animals and plants that had not these advantages perished for the lack of them. The result would be to maintain, and perpetually, though with exceeding slowness, more and more to adapt to the conditions of their life, those species whose peculiarities gave them some advantage in the great struggle for existence.

Here again we have the working of known laws of life, capable of accounting for what we see. And the high probability cannot be denied that by evolution of this kind the present races of living creatures have been formed. And to these arguments the strongest corroboration is given by the frequent occurrence, both in plants and animals, of useless parts which still remain as indications of organs that once were useful and have long become useless. Animals that now live permanently in the dark have abortive eyes which cannot see, but indicate an ancestor with eyes that could see. Animals that never walk have abortive legs hidden under their skin, useless now but indicating what was useful once. Our knowledge no doubt in this as in any other province of nature is but the merest fraction of what may be known therein. But there is no evidence whatever to show that what we have observed is not a fair sample of the whole. And so taking it, we find that the mass of evidence in favour of the evolution of plants and animals is enormously great and increasing daily.

Granting then the high probability of the two theories of Evolution, that which begins with Laplace and explains the way in which the earth was fitted to be the habitation of living creatures, and that which owes its name to Darwin and gives an account of the formation of the living creatures now existing, we have to see what limitations and modifications are necessarily attached to our complete acceptance of both.

First, then, at the very meeting point of these two evolutions we have the important fact that all the evidence that we possess up to the present day negatives the opinion that life is a mere evolution from inorganic matter. We know perfectly well the constituents of all living substances. We know that the fundamental material of all plants and all animals is a compound called protoplasm, or that, in other words, organic matter in all its immense variety of forms is nothing but protoplasm variously modified. And we know the constituent elements of this protoplasm, and their proportions, and the temperatures within which protoplasm as such can exist. But we are quite powerless to make it, or to show how it is made, or to detect nature in the act of making it. All the evidence we have points to one conclusion only, that life is the result of antecedent life, and is producible on no other conditions. Repeatedly have scientific observers believed that they have come on instances of spontaneous generation, but further examination has invariably shown that they have been mistaken. We can put the necessary elements together, but we cannot supply the necessary bond by which they are to be made to live. Nay, we cannot even recall that bond when it has once been dissolved. We can take living protoplasm and we can kill it. It will be protoplasm still, so far as our best chemistry can discover, but it will be dead protoplasm, and we cannot make it live again; and as far as we know nature can no more make it live than we can. It can be used as food for living creatures, animals or plants, and so its substance can be taken up by living protoplasm and made to share in the life which thus consumes it; but life of its own it cannot obtain. Now here, as it seems, the acceptance of the two evolutions lands us in acceptance of a miracle. The creation of life is unaccounted for. And it much more exactly answers to what we mean by a miracle than it did under the old theory of creation before Evolution was made a scientific doctrine. For under that old theory the creation of living creatures stood on the same footing as the creation of metals or other inorganic substances. It was part of that beginning which had to be taken for granted, and which for that reason lay outside of the domain of Science altogether. But if we accept the two evolutions, the creation of life, if unaccounted for, presents itself as a direct interference in the actual history of the world. There could have been no life when the earth was nothing but a mass of intensely heated fluid. There came a time when the earth became ready for life to exist upon it. And the life came, and no laws of inorganic matter can account for its coming. As it stands this is a great miracle. And from this conclusion the only escape that has been suggested is to suppose that life came in on a meteoric stone from some already formed habitable world; a supposition which transfers the miracle to another scene, but leaves it as great a miracle as before.

Nor, if it was a miracle, can we deny that there was a purpose in it worthy of miraculous interference. For what purpose can rank side by side with the existence and development of life, the primary condition of all moral and spiritual existence and action in this world? In the introduction of life was wrapped up all that we value and all that we venerate in the whole creation. The infinite superiority, not in degree only, but in kind, of the living to the lifeless, of a man to a stone, justifies us in believing that the main purpose of the creation that we see was to supply a dwelling-place and a scene of action for living beings. We cannot say that the dignity of the Moral Law requires that creatures to be made partakers in the knowledge of it, and even creatures of a lower nature but akin to them, must have been the results of a separate and miraculous act of creation. But we can say that there is a congruity in such a miracle, with the moral purpose of all the world, of which we are a part, that removes all difficulty in believing it. Science, as such, cannot admit a miracle, and can only say, 'Here is a puzzle yet unsolved.' Nor can the most religious scientific man be blamed as undutiful to religion if he persists in endeavouring to solve the puzzle. But he has no right to insist beforehand that the puzzle is certainly soluble; for that he cannot know, and the evidence is against him.