Finally, as to the relation of the evolution philosophy to the belief in immortality and in a personal God. When Darwin was asked by some one whether his theories were consistent with faith in Christ, he answered that they had no bearing upon faith in Christ, except in so far as they might render those who adopted them exceedingly careful as to the evidence for any belief or opinion presented for their acceptance. The answer was a good one; and a somewhat similar answer may serve us here. The doctrine of evolution is simply a mode of conceiving: and accounting for the succession of events on the earth. It is in no sense a metaphysical or ontological doctrine, and lays no claim to the absoluteness with which metaphysical and ontological doctrines are invested. It does not pretend to penetrate to essences or to unveil final causes. If it is regarded by some as solving all mysteries, that is simply because they do not adequately understand it. Mr. Spencer certainly has never given countenance to such an idea. It does, however, as Darwin said of his philosophy, call constant attention to the need for proving all things. It strikes at the idea of authority, always excepting the constitutional authority, as we may term it, of demonstrated truth. What is troubling the theologians to-day is that it is making good the claim advanced by Christian Wolff for philosophy, namely, that it should embrace the whole domain of knowledge. There may be a great deal of wild talk about evolution on the part of people whose ideas on the subject are crude and superficial, just as there is a great deal of wild talk about art and about politics among people who know next to nothing of these subjects. Nevertheless, one good effect is everywhere apparent—the growing demand for proof in lieu of dogma. Now, the doctrine of immortality is just in this position, that, heretofore, it has been accepted upon authority—upon the same authority as that upon which the most preposterous fables have been given out as solid truth. That authority is discredited, and among the intelligent classes is becoming more so from day to day. The doctrine of immortality, therefore, has to seek out new proofs; and up to the present it is still engaged in the quest. That an emotional longing for immortality is common among men is no doubt true; and, if that is a ground for believing in it, then the case may be considered proved. Those upon whom the methods of modern science have taken hold will probably ask for more conclusive demonstration.
The idea of God, again, is compromised to some extent in the same manner as the doctrine of immortality, namely, by the discrediting of the authority upon which it has been taught. It has now to maintain itself in the open field of philosophy. To say that it is found in the Bible, and is to be believed because it is there, is no longer sufficient. In the present state of thought, the belief in God must be borne in upon the human mind, as the result and consummation of all its activities, or it will certainly lose ground. If Dr. Porter can teach, with
