Page:Popular Science Monthly Volume 29.djvu/158

146. There is, however, probably no use in pressing this point further. Dr. Abbott simply formulates a policy—the policy of those who know enough and have reflected sufficiently to understand that the recent work of science calls for some readjustment of ancient opinions even in theological matters, but who would prefer not to ascertain too precisely what the amount of that necessary readjustment is. There are others, of course, who make no terms with the scientific enemy, and persist in holding all declarations of Scripture as equally challenging and commanding the most submissive acceptance. Thus Mr. Moody, not long ago, desiring to flout the skeptics with an extreme example, declared his firm belief in the historical truth of the narrative of Jonah! The doctrine of evolution does not trouble Mr. Moody in the least. He takes the Bible as he finds it, disdaining all criticism that does not start from the assumption of its infallibility. The position of Dr. Lyman Abbott is different: evolution troubles him just to this extent, that he would apparently like to chain it to three theological cannon-balls, and then let it roam about with whatever ease and freedom might be possible to it under the circumstances.

It becomes a question, therefore, whether the proposed limitations of the doctrine of evolution, or rather of philosophy in general, can be accepted without sacrifice of the supreme interests of truth. The latter—truth in the widest sense—is and must be the ultimate standard. However valuable or important a system of thought may be in the eyes of its adherents, it can not safely be made a standard by which to test other doctrines: these may always claim a free and fair trial apart from all presumptions created by the credit attached to established opinions. Once make any system the supreme arbiter, and an intellectual tyranny has been created, the ultimate effects of which can not fail to be disastrous. The world has seen such tyrannies in the past; and, unhappily, is not rid of them in the present. The Romish Church is such a tyranny, setting itself up, as it does, as the supreme arbiter of truth. The Westminster Confession is the symbol of another tyranny of an essentially similar character. Could certain persons to-day have their way, a kind of composite evangelical doctrine would have its place in public-school instruction, and would thus be created into a tyranny over the community at large. "Ye know not what mind ye are of," was said by the founder of Christianity to some of the more zealous of his disciples; and the remark might well be addressed to-day to those who are trying to gain for their private beliefs the authority and support of the state. Could they have their way, the time would undoubtedly come when they would rue it.

Before proceeding to define the doctrines by which he would propose to check the hypothesis of evolution, Dr. Abbott assigns to the scientist and the theologian the fields in which they are respectively permitted to. work, and describes their respective methods of operation. "The scientist," he tells us, "has external Nature for his field,