When the “Origin of Species” appeared on November 24, 1859, a new intellectual impulse was generated and just as a novel generative idea defines a philosophical epoch, an intellectual movement that would define and engulf a whole generation began. While it can be generally posited that Darwinism in itself was but a terminus of the linkages in intellectual development in that century, it is much more preferable if we posit that Darwin inaugurated the reflex of the universal spirit of natural science.
While the “Descent of Man” included the species Homo sapiens as a natural consequence of the evolution theory, thus explaining its existence as nothing but a natural development from lower animal life forms; which was a rather natural progression of Darwin’s doctrines of the origins of species, the turbulence that the sole assertion would create was beyond his comprehension at the release of these works. Far beyond the bounds of natural philosophy, scientific theorism, religious and ethical depths, the reactions ranged from acknowledgement and admiration, from aversion and repugnance while a select minority maintained a sober and unprejudiced judgement.
To some, Darwinism represented the flambeau that would light mankind to perceive and discover new paths of truth and attain moral and spiritual perfection. On the side, Darwinism was also viewed as an unproven hypothesis that threatened to radically transform the noblest and grandest achievements of the past centuries and thrust them into a heap of ashes. Alternatively, Darwinism was also representative of the highest level of scientific, moral and religious height that humanity had ever ascended (Schmid 2008). Thus, under these overriding circumstances it was virtually impossible for guardians of religion and moral interest as well as those respectable individuals with sacred acquisitions that man had ever been endowed with, to assume the roles of idle spectators.
It would have been better if these groups of people delayed their onslaught on Darwinism until they had attained a significant level of evidence to judge or at least waited until the controversies subsided to levels that could warrant an unprejudiced analysis. However since, Darwinism was seen as being hostile to Christianity as well as the theistic view of the universe, these agents voiced their controversy. On the other hand, extreme materialists and the sublime monists, who are nonetheless hostile to Christianity, decided to use Darwinism as a reference point for shattering all belief of the existence of a Creator and Master of the world (Schmid 2008).
Cumulatively, taken as threats to God and religion, individuals with ethical and religious acquisitions could not afford to accept a reserved position on the matter. In essence, silence would have been understood to be an inglorious retreat. Therefore, it is important to understand the position that religion took with regard to the Darwinian theories.
Charles Darwin, Darwinism and Religion: 1859-1900
To pose a highly reliable discourse on the interactions of Darwinism and religion, it is only prudent that we take a look at the scientific problem in itself before digressing to the views of Darwinism as propagated by religion. At basic, this attempt desires that we first and foremost discuss the purely scientific theories that Darwin postulated. Generally, these theories attempt to give an answer to the question: “How did the different species of organic beings on the earth originate”(Schmid 2008).
Living in the midst of an endless variety of plants, animals and human beings, man has continually striven to understand the nature of all these by observation and design of laws that are in congruence to the natural world as it existed in a given century. With the facts of reproduction partially understood and after designing explanations for the existence of the species in immeasurable epochs of the history of the earth, we are finally faced with the task of developing a believable explanation of the origin of the first species, be it a plant, an organic being or an animal.
Since no man ever had the opportunity of witnessing the origination of other species as there are enough evidential proofs asserting that when Homo sapiens finally appeared, all other organisms were in existence. In the natural history of the progression of science, there reached a time when scientists desisted from attempting to solve the question as it was deemed unprofitable and utterly insolvable. Any attempt in solving it would require the use of unjustifiable hypotheses which in themselves could not provide an appropriate answer to the whole phenomena. Having faith in religion simply rendered these investigations useless because the question had aptly and fully resolved in religion.
In religion, all species had their origins from the creative act of God. This solution for the question of the origin in species sufficed for religion because as a believer, all things including the universe itself, was the work of God. Since religion is grounded on belief and as such cannot be taken as being indifferent or antagonistic to the scientific impulse behind investigations into the origin of the species, Darwinian evolution theories had a profound impact on religious belief. Traditionally, religion was grounded on the belief that both social and biological systems were designed by an intelligent supernatural deity.
Evolutionary theories denied that there existed a god who with a supreme purpose designed biological creatures. Since religion lies in human driven attempts to appeal to or control natural forces, which had long been incomprehensible to man but thought to be humanlike but supernatural, the concepts of God and soul arose. Both these concepts are supposedly eternal in nature and immaterial. Owing to the general insecurity of humanity and the instability of nature, religion provided the understanding that there had to be in existence a supernatural being who had the capacity to manage and control these components of the universe. It is such a propitiation that maintained deep beliefs in religions and cults. Through offerings and sacrifices, human beings sought to restore order, ameliorate guilt and provide benefits by appealing to the divine creator (Strickberger 2005).
Before Darwin, Galileo and Copernicus had challenged the notion of a powerful deity as the controlling force behind the whole universe. In their view, the idea of God only served as an explanation of the initial creation but not of the incessant manipulation of the solar system. However, their explanations could not cause such religious turbulence as Darwinism would cause. Darwinism posed that biological relationships; inclusive of the origin of man as well as that of all other species in the universe could only be explained through natural selection in the complete absence of a controlling or managing God.
At the onset of Darwinism a majority felt that the randomness and uncertainty of the evolutionary theories had almost completely replaced the existence of a deity with conscious, purposeful and human like characteristics. The postulation that evolution was a historical process and that species were not created spontaneously but rather formed via a succession of selective events in the past was a direct contradiction to the religious beliefs which maintained the understanding that there could not exist any form of biological design or otherwise without the existence of Grand Designer.
With regard to evolution, interactions between different species and their environment results in the selection of successful traits that are further enhanced by selective events. Therefore, environmental adaptation has the capacity to continuously modify structures and organs over long periods of time, and complexities that had initially been unlikely singular spontaneous events progress to become evolutionary probable events. Even though the variability on which selection is dependent on may at times be random, adaptations are not because natural selection only chooses and perfects that which is adaptive (Strickberger 2005). With natural selection, the designs and purpose of a supernatural deity are not necessary.
Everybody who is acquainted with the hostility of the reviews, treatises and sermons just after the works, “The Origin of the Species” and the “Descent of Man” were released will understand that at the time Charles Darwin was perceived as a wicked infidel who had completely abandoned God as the Creator of the universe, a man who had completely undermined the authority of the Scriptures, a man who degraded human beings to the same levels as beasts and lastly as a man who had abandoned the universe under the control of chance. For centuries and centuries men had comfortably adopted the belief that God was the creator and that Nature as it existed was but an evidence of God’s purpose and design.
These men could not understand nor even tolerate that things could just grow without being products of the divine craftsman nor that the exquisite adaptations of organs to the environment was not a divine design but due to natural selection of variabilities that simply chanced to be favourable to the organism at a specific time. More serious was the disbelief that man, animals, vegetable or any form of inorganic nature had the same pithecoid ancestry.
Darwin’s Reaction to the Upheaval
These upheavals were strange to Darwin who could not simply understand what the fuss was all about. In fact, he regarded these hostilities with mild irritation and innocent surprise. In response Darwin wrote to Asa Gray in May 22, 1860 that, “With respect to the theological view of the question, this is always painful to me. I am bewildered. I had no intention to write atheistically” (Banton 11). To a Dutch correspondent, Darwin wrote in 1873, that since it is the impossibility of conceiving the universe with the help of our conscious selves that drives man to believe in the existence of God, he concludes that it is safe to surmise that the whole subject of the existence is beyond the scope of the intellect of man, but man has to do his duty. All through these attacks Charles Darwin maintained that he had a belief in a God.
While answering an earnest student who sought to know his opinions on religion, Darwin reiterated that he considered the theory of Evolution to be in compatibility with the belief in a God. In the same note to the German student, Darwin added that it should always be understood that different individuals had different opinions on what is generally referred to as God. On the insistence of the student who was like many other not convinced with his answers, he wrote that Science had nothing, absolutely to do with Christ (in reference to attacks from Christianity)(p, 12). In the same year while writing to J. Fordyce, he exhibited the typical Victorian individualism by saying that, “What my own views may be is a question of no consequence to anyone but myself”.
Such was the passion of Darwin for natural history that he could not fully understand that he had shattered the simple faith of belief in a Creator; a belief that had been held by thousands and thousands over the centuries. Having grown old and not the best of health, and at the same time possessed by his own pursuits he could not spare time for irresolvable questions. To shatter accusations that he was an atheist, he said that even in the most extreme circumstances he had never been an atheist as to deny the existence of God. In fact what could appropriately describe his state of mind was being as agnostic.
To get a more in depth understanding on what drove Darwin’s views on religion, lets take a look at Christianity as and its influence on his growth and development an a very tender age. Religion, science and Charles Darwin interacted strongly during the early years of the naturalist’s life. Before, Darwin released his works, science and religion, especially Christianity had maintained a form of a harmonious relationship. During the early 19th century and even before that, many naturalists of repute were clergymen who studied nature as an exposition and appreciation of the designs of the Creator. Students of the day depended on theological works by William Paley (1743-1806) that attributed the natural exquisite designs to the existence of the Grand Designer: God.
These naturalists also explained the perfect adaptation to the environment to the same grand designing. Based on these early exhibitions of intellectual development, it was therefore not a surprise that Dr Robert Waring Darwin(1766-1848) contemplated the clergy as being the most appropriate career for his son even though the young Charles Darwin had found medicine while at the University of Edinburgh to be distinctly uncongenial (Dupree 1986). During Charles years on the Beagle, he shared a cabin with Captain Robert Fitzroy; an intensely Orthodox man. Together they wrote an article defending the British missionaries in New Zealand and Tahiti (Dupree 1986).
Thus, Darwin as a person and Darwinism as a set of scientific theories both originated from the Christian culture. In fact the scientific community of that time profoundly depended on Christianity as a direct economic support and as a rationale for the social usefulness of science. It is also important to remind ourselves that when Charles Darwin went to Cambridge it was for the idea of being ordained as he had deeply studied and admired Paley. On board the Beagle, Darwin quoted the Bible as an authority on morality, a belief that was laughed by many officers on board the Beagle. In fact some German phrenologists once described him as possessing a “bump of reverence developed enough for ten priests” (Banton 13). On the basis of these facts it is impossible to accept the belief that his views expressed in the Origin of the Species had any intention of assaulting religion.
In the next posting I will talk about the American response to Darwinism and 1859-1900, and later developments in the 21st century, especially with regard to the war between Darwinism and Creationism in American Schools because these perspectives define strands of thought the world over.
COMMENTS AND OPINIONS ARE HIGHLY WELCOMED.
Richard M. Oduor/Richie Maccs, Nairobi
Mr. Oduor is a writer, poet and critic. He did Biomedical Science and Technology (Bsc. Hons) and in line to pursue a Masters in Strategic Management. He is a founding Partner of a young company; Expert Research & Management Consultants and Founding Member at the Center for Intervention Against Alcohol (CIAADA). His prose and poetry have appeared in print and online journals and anthologies and the first poetry collection is due for publication. He has freelanced and copywrited for various local and international private research entities.
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Dixon, T. (2009). America’s Difficulty with Darwin. History Today. February 2009. Volume: 59 Issue: 2, p. 22-28.
Dupree, A. H. (1986). Christianity and the Scientific Community in the Age of the Darwin. In, God and nature: historical essays on the encounter between Christianity and science; David C. Lindberg, Ronald L. Numbers. University of California Press.
Mandelker, I. L (1984). Religion, Society, and Utopia in Nineteenth-century America. University of Massachusetts Press, 90
Marsden, G. M. (2002). Fundamentalism and American culture. Oxford University Press US, 10-22
Numbers L. (2006). The Creationists: From Scientific Creationism to Intelligent Design, Expanded Edition. Harvard University Press.
Numbers, R. I., & Stenhouse, J. (2001). Disseminating Darwinism: The Role of Place, Race, Religion, and Gender. Cambridge University Press.
Pyne, K. (2006). “The American Response to Darwinism”. In, Art and the Higher Life: Painting and Evolutionary Thought in Late Nineteenth-Century America. University of Texas Press.
Schmid, R. (2008). The Theories of Darwin and Their Relation to Philosophy Religion and Morality. BiblioBazaar, LLC.
Strickberger, M. W. (2005). Evolution. 3rd Edition. Jones & Bartlett Publishers, p. 63-71
Yeats, J. L. (Dec 22, 2005). First-Person: Call Darwinism What It Is-A Religion. http://www.bpnews.net/bpnews.asp?id=22351