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the study of the past. The deciphering of man's past history is the great aim of Biology, and ultimately of all Science. For the question of Man's past is only a part of a greater question, the origin of all living species.

We may say broadly that concerning the origin of species two theories, and only two, seem possible. The first theory is that every species is the result of an act of immediate creation. And every true species, however slightly it may differ from its nearest relative, represents such a creative act, and once created is practically unchangeable. This is the theory of immutability of species. According to the second theory all higher, probably all present existing, species are only mediately the result of a creative act. The first living germ, whenever and however created, was infused with power to give birth to higher species. Of these and their descendants some would continue to advance, others would degenerate. Each theory demands equally for its ultimate explanation a creative act; the second as much as, if not more than, the first. According to the first theory the creative power has been distributed over a series of acts, according to the second theory it has been concentrated in one primal creation. The second is the theory of the mutability of species, or, in general, of evolution, but not necessarily of Darwinism alone.

The first theory is considered by many the more attractive and hopeful. Now a theory need not be attractive, nor at first sight appear hopeful, provided only it is true. But let me call your attention to certain conclusions which, as it appears to me, are necessarily involved in it. Its central thought is the prac

age, and Rome of rottenness begotten of sin. But each of them, you will say, left a priceless heritage to the immortal race. But if Greece and Rome and a host of older nations, of which History has often forgotten the very name, have failed and died, can anything but ultimate failure await the race? Is human history to prove a story told by an idiot, or does it signify" something? Is the great march of humanity, which Carlyle so vividly depicts, "from the inane to the inane, or from God to God?"

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This is the sphinx question put to every thinking man, and on his answer hangs his life. For according to that answer, he will either flinch and turn back, or expend every drop of blood and grain of power in urging on the march.

To this question the Bible gives a clear and emphatic answer. "God created man in his own image," and then, as if men might refuse to believe so astounding a statement, it is repeated, "in the image of God created he him." When, and by what mode or process, man was created we are not told. His origin is condensed almost into a line, his present and future occupy all the rest of the book. Whence we came is important only in so far as it teaches us humility and yet assures us that we may be Godlike because we are His handiwork and children, "heirs of God and joint heirs with Christ of a heavenly inheritance."

Now has Science any answer to this vital question? Perhaps. But this much is certain; it can foretell the future only from the past. Its answer to the question whither must be an inference from its knowledge as to whence we have come. The Bible looks mainly at the present and future; Science must at least begin with

the study of the past. The deciphering of man's past history is the great aim of Biology, and ultimately of all Science. For the question of Man's past is only a part of a greater question, the origin of all living species.

We may say broadly that concerning the origin of species two theories, and only two, seem possible. The first theory is that every species is the result of an act of immediate creation. And every true species, however slightly it may differ from its nearest relative, represents such a creative act, and once created is practically unchangeable. This is the theory of immutability of species. According to the second theory all higher, probably all present existing, species are only mediately the result of a creative act. The first living germ, whenever and however created, was infused with power to give birth to higher species. Of these and their descendants some would continue to advance, others would degenerate. Each theory demands equally for its ultimate explanation a creative act; the second as much as, if not more than, the first. According to the first theory the creative power has been distributed over a series of acts, according to the second theory it has been concentrated in one primal creation. The second is the theory of the mutability of species, or, in general, of evolution, but not necessarily of Darwinism alone.

The first theory is considered by many the more attractive and hopeful. Now a theory need not be attractive, nor at first sight appear hopeful, provided only it is true. But let me call your attention to certain conclusions which, as it appears to me, are necessarily involved in it. Its central thought is the prac

tical immutability of species. Each one of these lives. its little span of time, for species are usually comparatively short-lived, grows possibly a very little better or worse, and dies. Its progress has added nothing to the total of life; its degeneration harmed no one, hardly even itself; it was doomed from the start. Progress there has been, in a sense. The Creator has

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placed ever higher forms on the globe. But all the progress lies in the gaps and distances between successive forms, not in any advance made, or victory won, by the species or individual. The most "aspiring ape, if ever there was such a being, remains but an ape. He must comfort himself with the thought that, while he and his descendants can never gain an inch, the gap between himself and the next higher form shall be far greater than that between himself and the lowest monkey.

And if this has been the history of thousands of other species, why should it not be true of man also? Who can wonder that many who accept this theory doubt whether the world is growing any better, or whether even man will ever be higher and better than he now is? Would it not be contrary to the whole course of past history, if you can properly call such a record a history, if he could advance at all? Now I have no wish to misrepresent this or any honestly accepted theory, but it appears to me essentially hopeless, a record not of the progress of life on the globe, but of a succession of stagnations, of deaths. I can never understand why some very good and intelligent people still think that the theory of the immediate creation of each species does more honor to the Creator and his creation than the theory of evolution. Evo

lution is a process, not a force. The power of the Creator is equally demanded in both cases; only it is differently distributed. And evolution is the very highest proof of the wisdom and skill of the Creator. It elevates our views of the living beings, must it not give a higher conception of Him who formed them? The plant in its first stages shows no trace of flowers, but of leaves only. Later a branch or twig, similar in structure to all the rest, shortens. The cells and tissues which in other twigs turn into green leaves here become the petals and other organs of the rose or violet. Let us suppose for a moment that every rose and violet required a special act of immediate creation, would the springtime be as wonderful as now? Would the rose or violet be any more beautiful, or are they any less flowers because developed out of that which might have remained a common branch? The plant at least is glorified by the power to give rise to such beauty. And is not the creation of the seed of a violet or rose something infinitely grander than the decking of a flowerless plant with newly created roses? The attainment of the highest and most diversified beauty and utility with the fewest and simplest means is always the sign of what we call in man "creative" genius. Is not the same true of God? I think you all feel the force of the argument here.

There were at one time no flowering plants. The time came at last for their appearance. Which is the higher, grander mode of producing them, immediate creation of every flowering species, or development of the flower out of the green leaves of some old club moss or similar form? The latter seems to me at least by far the higher mode. And to have created a

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