member often and often inventing day-dreams of old letters between distinguished Romans, and manuscripts being discovered at Pompeii or elsewhere, which confirmed in the most striking manner all that was written in the Gospels. But I found it more and more difficult, with free scope given to my imagination, to invent evidences which would suffice to convince me. Thus disbelief crept over me at a very slow rate, but was at last complete. The rate was so slow that I felt no distress.
"Although I did not think much about the existence of a personal God until a considerably later period of my life, I will here give the vague conclusions to which I have been driven. The old argument from design in Nature, as given by Paley, which formerly seemed to me so conclusive, fails, now that the law of natural selection has been discovered. We can no longer argue that, for instance, the beautiful hinge of a bivalve shell must have been made by an intelligent being, like the hinge of a door by man. There seems to be no more design in the variability of organic beings, and in the action of natural selection, than in the course the wind blows. . . .[1]
- ↑ This same argument of design in evolution, and in all the universe, for that matter, is very popular today, particularly among naturalists and theologians who manage to believe in Jehovah and Darwin at the same time, and make a reconciliation of their beliefs. It is essentially a religious argument, or conception, and assumes a purpose,—a divinely guided, and good purpose in all things. One of the greatest defects of its followers is that they think nothing can be good, or valuable, or progressive, unless planned for. It is this error which leads them into such absurd positions as that of
