At the Deathbed of Darwinism | Page 8

behind'. Thus Darwinism was made the basis first for a materialistic,
and then for a monistic, view of the world, and hence came to be
rigorously opposed to every form of Theism. But since, at that time,
Darwinism was the only theory of evolution recognized by the world of
science, the opposition of the Christian world was directed not
specifically against Darwinism, but against the theory of evolution as
such. The wheat was rooted up with the tares.
I will not discuss here which of the two views concerning creation; the
origin of the world in one moment of time, or a gradual evolution of the
world and its potentialities, is the more worthy of the creative power of
God. Manifestly the greatness and magnificence of creation will in no
way be compromised by the concept of evolution. This, of course, is
simply my opinion. Any further statement would be out of place here.
But what is the Darwinian position?
It is merely a special form of the evolutionary theory, one of the
various attempts to explain how the process of development actually
took place. Darwinism as understood in the following chapters

possesses the following characteristic traits:
(1) Evolution began and continues without the aid or intervention of a
Creator.
(2) In the production of Variations there is no definite law; Chance
reigns supreme.
(3) There is no indication of purpose or finality to be detected
anywhere in the evolutionary process.
(4) The working factor in evolution is Egoism, a war of each against his
fellows: this is the predominating principle which manifests itself in
Nature.
(5) In this struggle the strongest, fleetest and most cunning will always
prevail, (the Darwinian term "fittest" has been the innocent source of a
great deal of error).
(6) Man, whether you regard his body or his mind, is nothing but a
highly developed animal.
A careful examination of Darwinism shows that these are the necessary
presuppositions, or, if you will, the inevitable consequences of that
theory. To accept that theory is to repudiate the Christian view of the
world. The truth of the above propositions is utterly incompatible, not
only with any religious views, but with our civil and social principles
as well.
The most patent facts of man's moral life, however, cannot be
explained on any such hypothesis, and the logic of events has already
shown that Darwinism could never have won general acceptance but
for the incautious enthusiasm of youth which intoxicated the minds of
the rising generation of naturalists and incapacitated them for the
exercise of sober judgment. To show that there is among contemporary
men of science a healthy reaction against Darwinism is the object of
this treatise.

The reader may now ask, What, then, is your idea of evolution? It
certainly is easier to criticise than to do constructive work. An honest
study of nature, however, inevitably leads us to the conclusion that the
final solution of the problem is still far distant. Many a stone has
already been quarried for the future edifice of evolution by unwearied
research during the last four decades. But in opposition to Darwinism it
may, at the present time, be confidently asserted that any future
doctrine of evolution will have to be constructed on the following basic
principles:
(1) All evolution is characterized by finality; it proceeds according to a
definite plan, and tends to a definite end.
(2) Chance and disorder find no place in Nature; every stage of the
evolutionary process is the result of law-controlled factors.
(3) Egoism and struggle among living organisms are of very
subordinate importance in comparison with co-operation and social
action.
(4) The soul of man is an independent substance, and entirely
unintelligible as a mere higher stage of development of animal instinct.
A theory of evolution, however, resting on these principles cannot
dispense with a Creator and Conserver of the world and of life.
CHAPTER I.
"It was a happy day that people threw off the straight-jacket of logic
and the burdensome fetters of strict method, and mounting the
light-caparisoned steed of philosophic science, soared into the
empyrean, high above the laborious path of ordinary mortals. One may
not take offense if even the most sedate citizen, for the sake of a change,
occasionally kicks over the traces, provided only that he returns in due
time to his wonted course. And now in the domain of Biology, one is
led to think that the time has at length arrived for putting an end to mad
masquerade pranks and for returning without reserve to serious and
sober work, to find satisfaction therein." With these words did the

illustrious Wigand, twenty-five years ago, conclude the preface to the
third volume of his large classical work against Darwinism. True, he
did not at that time believe that the mad campaign