If it
refuses to see God outside the universe, it equally refuses to see
any part of the universe as outside God. If it makes the universe
the body of God, it also makes God the soul of the universe. The
question at issue, then, between the Darwinism of Erasmus Darwin and
the neo-Darwinism of his grandson, is not a personal one, nor
anything like a personal one. It not only involves the existence of
evolution, but it affects the view we take of life and things in an
endless variety of most interesting and important ways. It is
imperative, therefore, on those who take any interest in these
matters, to place side by side in the clearest contrast the views of
those who refer the evolution of species mainly to accumulation of
variations that have no other inception than chance, and of that
older school which makes design perceive and develop still further
the goods that chance provides.
But over and above this, which would be in itself sufficient, the
historical mode of studying any question is the only one which will
enable us to comprehend it effectually. The personal element cannot
be eliminated from the consideration of works written by living
persons for living persons. We want to know who is who--whom we can
depend upon to have no other end than the making things clear to
himself and his readers, and whom we should mistrust as having an
ulterior aim on which he is more intent than on the furthering of
our better understanding.
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