52 READINGS IN EVOLUTION, GENETICS, AND EUGENICS 
after new things, only because they are new. True wisdom and true 
philosophy, on the contrary, tries all things both old and new, and 
holds fast only to that which is good and true. The new dogmatism 
taunts the old for credulity and superstition; the old reproaches the 
new for levity and skepticism. But true wisdom perceives that they 
are both equally credulous and equally skeptical. The old is credulous 
of old ideas and skeptical of new; the new is skeptical of old ideas and 
credulous of new. Both deserve the unsparing rebuke of all right- 
minded men. The appropriate rebuke for the old dogmatism has 
been already put in the mouth of Job in the form of a bitter sneer: 
“No doubt ye are the people, and wisdom shall die with you.” The 
appropriate rebuke for the new dogmatism, though not put into 
the mouth of any ancient prophet, ought to be uttered—I will under- 
take to utter it here. I would say to these modern materialists, 
“No doubt ye are the men, and wisdom and true philosophy were 
born with you.” 
Let it be observed that we are not here touching the general ques- 
tion of the personal agency of God in operating Nature. This we shall 
take up hereafter. All that we wish to insist on now is that the process 
and the law of evolution does not differ in its relation to materialism 
from all other processes and laws of Nature. If the sustentation of 
the universe by the law of gravitation does not disturb our belief in 
God as the sustainer of the universe, there is no reason why the origin 
of the universe by the law of evolution should disturb our faith in God 
as the creator of the universe. If the law of gravitation be regarded 
as the Divine mode of sustentation, there is no reason why we should 
not regard the law of evolution as the Divine process of creation. It 
is evident that if evolution be materialism, then is gravitation also 
materialism; then is every law of Nature and all science materialism. 
If there be any difference at all, it consists only in this: that, as already 
said, here is the last line of defense of the supporters of supernatural- 
ism in the realm of Nature. But being the last line of defense— 
the last ditch—it is evident that a yielding here implies not a mere 
shifting of line, but a change of base; not a readjustment of details 
only, but a reconstruction of Christian theology. This, I believe, is 
indeed necessary. There can be little doubt in the mind of the 
thoughtful observer that we are even now on the eve of the greatest 
change in traditional views that has taken place since the birth of 
Christianity. But let no one be greatly disturbed thereby. For 
then, so now, change comes not to destroy but to fulfil all our dearest 
