( <010121>Genesis 1:21 ? ?and God created? ? bara) and the life of man ( <010127>Genesis 1:27 ? ?and God created man? ? bara again).
Many statements of the doctrine of evolution err by regarding it as an eternal or self-originated process. But the process requires an originator, and the forces require an upholder. Each forward step implies increment of energy, and progress toward a rational end implies intelligence and foresight in the governing power. Schurman says well that Darwinism explains the survival of the fittest, but cannot explain the arrival of the fittest. Schurman, Agnosticism and Religion, 34 ? ?A primitive chaos of stardust which held in its womb not only the cosmos that fills space, not only the living creatures that teem upon it, but also the intellect that interprets it, the will that confronts it, and the conscience that transfigures it, must as certainly have God at the center, as a universe mechanically arranged and periodically adjusted must have him at the circumference. There is no real antagonism between creation and evolution. 50 ? Natural causation is the expression of a supernatural Mind in nature and man; a being at once of sensibility and of rational and moral self-activity, a signal and ever-present example of the interfusion of the natural with the supernatural in that part of universal existence nearest and best known to us.?
Seebohm, quoted in J. J. Murphy, Nat. Selection and Spir. Freedom, 76 ? ?When we admit that Darwin?s argument in favor of the theory of evolution proves its truth, we doubt whether natural selection can be in any sense the cause of the origin of species. It has probably played an important part in the history of evolution; its role has been that of increasing the rapidity with which the process of development has proceeded. Of itself it has probably been powerless to originate a species; the machinery by which species have been evolved has been completely independent of natural selection and could have produced all the results which we call the evolution of species without its aid; though the process would have been slow had there been no struggle of life to increase its pace.? New World, June, 1896:237-262, art. by Howison on the Limits of Evolution, finds limits in
(1) the noumenal Reality,
(2) the break between the organic and the inorganic,
(3) break between physiological and logical genesis,
(4) inability to explain the great fact on which its own movement rests and
(5) the a priori self-consciousness which is the essential being and true person of the mind.
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