Thomas"; a sermon preached in St Paul's, London, on April 23rd, 1882 (the Sunday after Darwin's death).) was supposed by many biologists to be the necessary foundation of an honest Christianity. It was really more characteristic of devout NATURALISTS like Philip Henry Gosse, than of religious believers as such. (Dr Pusey ("Unscience not Science adverse to Faith" 1878) writes: "The questions as to 'species,' of what variations the animal world is capable, whether the species be more or fewer, whether accidental variations may become hereditary...and the like, naturally fall under the province of science. In all these questions Mr Darwin's careful observations gained for him a deserved approbation and confidence.") The study of theologians more considerable and even more typically conservative than Liddon does not confirm the description of religious intolerance given in good faith, but in serious ignorance, by a disputant so acute, so observant and so candid as Huxley. Something hid from each other's knowledge the devoted pilgrims in two great ways of thought. The truth may be, that naturalists took their view of what creation was from Christian men of science who naturally looked in their own special studies for the supports and illustrations of their religious belief. Of almost every laborious student it may be said "Hic ab arte sua non recessit." And both the believing and the denying naturalists, confining habitual attention to a part of experience, are apt to affirm and deny with trenchant vigour and something of a narrow clearness "Qui respiciunt ad pauca, de facili pronunciant." (Aristotle, in Bacon, quoted by Newman in his "Idea of a University", page 78. London, 1873.)Newman says of some secular teachers that "they persuade the world of what is false by urging upon it what is true." Of some early opponents of Darwin it might be said by a candid friend that, in all sincerity of devotion to truth, they tried to persuade the world of what is true by urging upon it what is false. If naturalists took their version of orthodoxy from amateurs in theology, some conservative Christians, instead of learning what evolution meant to its regular exponents, took their view of it from celebrated persons, not of the front rank in theology or in thought, but eager to take account of public movements and able to arrest public attention.
Cleverness and eloquence on both sides certainly had their share in producing the very great and general disturbance of men's minds in the early days of Darwinian teaching. But by far the greater part of that disturbance was due to the practical novelty and the profound importance of the teaching itself, and to the fact that the controversy about evolution quickly became much more public than any controversy of equal seriousness had been for many generations.
We must not think lightly of that great disturbance because it has, in some real sense, done its work, and because it is impossible in days of more coolness and light, to recover a full sense of its very real difficulties.
Those who would know them better should add to the calm records of Darwin ("Life and Letters" and "More Letters of Charles Darwin".) and to the story of Huxley's impassioned championship, all that they can learn of George Romanes. ("Life and Letters", London, 1896. "Thoughts on Religion", London, 1895. "Candid Examination of Theism", London, 1878.) For his life was absorbed in this very struggle and reproduced its stages. It began in a certain assured simplicity of biblical interpretation; it went on, through the glories and adventures of a paladin in Darwin's train, to the darkness and dismay of a man who saw all his most cherished beliefs rendered, as he thought, incredible. ("Never in the history of man has so terrific a calamity befallen the race as that which all who look may now (viz. in consequence of the scientific victory of Darwin) behold advancing as a deluge, black with destruction, resistless in might, uprooting our most cherished hopes, engulphing our most precious creed, and burying our highest life in mindless destruction."--"A Candid Examination of Theism", page 51.) He lived to find the freer faith for which process and purpose are not irreconcilable, but necessary to one another. His development, scientific, intellectual and moral, was itself of high significance; and its record is of unique value to our own generation, so near the age of that doubt and yet so far from it; certainly still much in need of the caution and courage by which past endurance prepares men for new emergencies. We have little enough reason to be sure that in the discussions awaiting us we shall do as well as our predecessors in theirs.
Remembering their endurance of mental pain, their ardour in mental labour, the heroic temper and the high sincerity of controversialists on either side, we may well speak of our fathers in such words of modesty and self-judgment as Drayton used when he sang the victors of Agincourt. The progress of biblical study, in the departments of Introduction and Exegesis, resulting in the recovery of a point of view anciently tolerated if not prevalent, has altered some of the conditions of that discussion.
In the years near 1858, the witness of Scripture was adduced both by Christian advocates and their critics as if unmistakeably irreconcilable with Evolution.
