Bible, Theology & Philosophy

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CHAPTER III - DECADENCE OF DARWINISM

BY REV. HENRY H. BEACH, GRAND JUNCTION, COLORADO (Copyright, 1912, by Henry H. Beach.)

This paper is not a discussion of variations lying within the boundaries of heredity; nor do we remember that the Hebrew and Greek Scriptures reveal anything on that subject; nor do we think that it can be rationally discussed until species and genus are defined.

Failure to condition spontaneous generation by sterilized hay tea, and a chronic inability to discover the missing link, have shaken the popularity of Darwinism. Will it recover? Or is it falling into a fixed condition of innocuous desuetude?

As a purely academic question, who cares whether a protoplastic cell, or an amoeba, or an ascidian larva, was his primordial progenitor? It does not grip us. It is doubtful whether any purely academic question ever grips anybody. But the issue between Darwinism and mankind is not a purely academic question.

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(Originally posted March, 2012.)

April 5 is Easter, when Christians worldwide celebrate the resurrection of Jesus Christ from the dead. We gather the first day of every week throughout the year for this same purpose, but Easter Sunday marks the anniversary of the event.

Or does it? “No, no,” some insist, “not the anniversary of the event, the commemoration of the experience.”

It has become something of a rite of spring for some leading voice among this or that mainline Christian denomination to assure the world that the resurrection of Jesus was not a historic event. In March 2008, for instance, the Dean of Perth at St. George’s Anglican Cathedral, the Very Reverend John Shepherd, insisted that “the resurrection of Jesus ought not to be seen in physical terms, but as a new spiritual reality.” He urged his hearers to understand that it is “important for Christians to be set free from the idea that the resurrection was an extraordinary physical event which restored to life Jesus’ original earthly body.” The physical resurrection of Jesus is not only unessential to Reverend Shepherd’s faith, it is apparently something of an encumbrance.

The fourth article in the Thirty Nine Articles of Religion—not long ago the Anglican Church’s official creed—claims that “Christ did truly rise again from death, and took again his body, with flesh, bones, and all things appertaining to the perfection of Man’s nature.” But not to worry, the Very Reverend John Shepherd assures us, religion is always evolving. Old, dusty documents like the Articles should not be permitted to exercise undue influence upon our enlightenment.

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CHAPTER II - EVOLUTIONISM IN THE PULPIT*

BY AN OCCUPANT OF THE PEW

Perhaps the most remarkable movement in philosophic thought that has occurred in any age was the rise and general acceptance by scientific circles of the evolutionary theory as propounded by Darwin, Huxley and Spencer. It was remarkable that men of science, whose peculiar boast it is that they deal only with established facts, should have so readily departed from this rule and accepted a system based upon hypothesis only, and which was, and is still after the lapse of forty years, without a single known fact to support it. Even when allowance is made for the well-known eagerness of many scientists to do away with all dualism, which was Mr. Darwin’s aim, it was still remarkable that men of trained intellect should have so promptly accepted at face value his two principal works, in which the expression, “we may well suppose,” occurs over eight hundred times, as a basis for the argument. Pure supposition may answer as a foundation for fanciful sketches like those of Jules Verne’s; but as ground upon which to base a sober scientific argument it appears to the average man as little less than farcical. Why it did not so appear to the scientific mind, the scientific mind may perhaps be able to explain. We frankly confess our inability to do so.