We have,
therefore, to choose between evolution and creation, bearing in mind,
however, that there may be a place in nature for evolution, properly
limited, as well as for other things, and that the idea of creation by
no means excludes law and second causes." (p. 321)
"It may be said, that evolution may be held as a scientific doctrine in
connection with a modified belief in creation. The work of actual
creation may have been limited to a few elementary types, and evolution
may have done the rest. Evolutionists may still be theists. We have
already seen that the doctrine, as carried out to its logical
consequences, excludes creation and theism. It may, however, be shown
that even in its more modified form, and when held by men who maintain
that they are not atheists, it is practically atheistic, because
excluding the idea of plan and design, and resolving all things into the
action of unintelligent forces. It is necessary to observe this, because
it is the half-way-evolutionism, which professes to have a creator
somewhere behind it, that is most popular; though it is, if possible,
more unphilosophical than that which professes to set out with absolute
and determined nonentity, or from self-existing stardust containing all
the possibilities of the universe."
In reference to the objection of evolutionists, that the origin of every
new species, on the theistic doctrine, supposes "a miracle," an
intervention of the divine efficiency without the agency of second
causes, Principal Dawson asks, "What is the actual statement of the
theory of creation as it may be held by a modern man of science? Simply
this: that all things have been produced by the Supreme Creative will,
acting either directly, or through the agency of the forces and material
of his own production.
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