EVOLUTION AND RELIGIOUS THOUGHT. 313 



But, unfortunately, scientific workers are too apt to think only 1 and 

 2 necessary — that true facts elaborated into consistent theory are 

 all we need care for. Theologians and metaphysicians, on the other 

 hand, seem to think only 2 and 3 necessary. They elaborate a theory 

 consistent in all its parts, exquisitely woven in beautiful and delicate 

 pattern, and apparently satisfactory in its application to the right eon- 

 duct of life, but are less careful to inquire whether it is in harmony 

 with facts derived from the senses. But, we repeat, all three are 

 equally necessary. The first gathers the materials, the second constructs 

 the edifice, the third, by use, by practical application, tests whether 

 it be a fit building to live in, whether it is constructed on sound archi- 

 tectural principles. The tendency of the olden time was to neglect 

 the first ; the tendency of the present time is to neglect the third. But 

 we repeat with stronger emphasis that this third element is equally 

 necessary. All admit that successful application in art is the surest 

 test of the truth of science. Now, social conduct is the art corre- 

 sponding to our philosophy of life, and therefore is the sure test of its 

 truth. It follows, therefore, that unless all these three i:»rimary divis- 

 ions of our nature are satisfied by any doctrine, there must result an 

 ineradicable confusion and discord in our psychical nature, and cor- 

 dial acceptance is not only impossible but irrational. We insist 

 upon this the more because it has become the fashion in these latter 

 days of dominance of science, to say that to inquire into effects on so- 

 ciety is inconsistent with the scientific spirit, and unworthy of the 

 honest truth-seeker. But, observe, I am speaking of effects on society 

 only as a test of truth. I would not swerve a hair's breadth from 

 absolute devotion to truth. It is necessary, indeed, to inquire into ef- 

 fects on society, but we must inquire only in the patient spirit 

 characteristic of the truth-seeker. Whatever is really true will surely 

 vindicate itself by its beneficence, if we will only wait patiently for final 

 results. Evolution is no exception to this universal truth. It will 

 surely vindicate its beneficence, but we must wait yet a little while 

 — not very long. 



So much it was necessary to say in justification of the inquiry 

 which constitutes this third part of our work. But, after this justifi- 

 cation, the question returns with additional emphasis, " What will be 

 the effect of the universal acceptance of the law of evolution on re- 

 ligious thought, and through this on the right conduct of life?" 



. There can be no doubt that evolution, as a law affecting all science 

 and every department of Nature, must fundamentally affect the whole 

 realm of thought, and profoundly modify our traditional views of Na- 

 ture, of God, and of man. There can be no doubt that we are now on 

 the eve of a great revolution. But, as in all great revolutions, so in 

 this, the first fears as to its effects are greatly exaggerated. To many, 

 even friends and foes of Christianity, evolution seems to sweep away 

 the whole foundation, not only of Chi-istianity, but of all religion and 



