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  • by: by Kyle, B. G
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Who would trust himself with them. and who would wish to plant colonies of such creatures in new, desirable lands?" His conclusion is that plants and animals take their origin in the lands wherein they are found; an opinion which he supports by quoting from the two narrations in Genesis passages which imply generative force in earth and water.

But in the eighteenth century matters had become even worse for the theological view. To meet the difficulty the eminent Benedictine, Dom Calmet, in his _Commentary_, expressed the belief that all the species of a genus had; originally formed one species, and he dwelt on this view as one which enabled him to explain the possibility of gathering all animals into the ark.

This idea, dangerous as it was to the fabric of orthodoxy, and involving a profound separation from the general doctrine Chemical and Process Thermodynamics (3rd Edition) the Church, seems to have been abroad among thinking men, for we find in the latter half of the same century even Linnaeus inclining to consider it. It was time, indeed, that some new theological theory be evolved; the great Linnaeus himself, in spite of his famous declaration favouring the fixity of species, had dealt a death-blow to the old theory.

In his _Systema Naturae_, published in the middle of the eighteenth century, he had enumerated four thousand species of animals, and the difficulties involved in the naming of each of them by Adam and in bringing them together in the ark appeared to all thinking men more and more insurmountable.

What was more embarrassing, the number of distinct species went on increasing rapidly, indeed enormously, until, as an eminent zoological authority of our own time has declared, "for every one of the species enumerated by Linnaeus, more than fifty kinds are known to the naturalist of to-day, and the Chemical and Process Thermodynamics (3rd Edition) of species still unknown doubtless far exceeds the list of those recorded.

" Already there were premonitions of the strain made upon Scripture by requiring a hundred and sixty distinct miraculous interventions of the Creator to produce the Chemical and Process Thermodynamics (3rd Edition) and sixty species of land shells found in the little island Chemical and Process Thermodynamics (3rd Edition) Madeira alone, and fourteen hundred distinct interventions to produce the actual number of distinct species of a single well-known shell.

Ever more and more difficult, too, became the question of the geographical distribution of animals. As new explorations were made in various parts of the world, this danger to the theological view went on increasing. The sloths in South America suggested painful questions: How could animals so sluggish have got away from the neighbourhood of Mount Ararat so completely and have travelled so far.

The explorations in Australia and neighbouring islands made matters still worse, for there was found in those regions a whole Chemical and Process Thermodynamics (3rd Edition) of animals differing widely from those of other parts of the earth. The problem before the strict theologians became, for example, how to explain the fact that the kangaroo can have been in the ark and be now only found in Australia: his saltatory powers are indeed great, but how could he by any series of leaps have sprung across the intervening mountains, plains, and oceans to that remote continent.

and, if the theory were adopted that at some period a causeway extended across the vast chasm separating Australia from the nearest mainland, why did not lions, tigers, camels, and camelopards force Chemical and Process Thermodynamics (3rd Edition) find their way across it.

The theological theory, therefore, had by the end of the eighteenth century gone to pieces. The wiser theologians waited; the unwise indulged in exhortations to "root out the wicked heart of unbelief," in denunciation of "science falsely so called," and in frantic declarations Chemical and Process Thermodynamics (3rd Edition) "the Bible is true"--by which they meant that the limited understanding of it which they had happened to inherit is true.

By the middle of the nineteenth century the whole theological theory of creation--though still preached everywhere as a matter of form--was clearly seen by all thinking men to be hopelessly lost: such strong men as Cardinal Wiseman in the Roman Church, Dean Buckland in the Anglican, and Hugh Miller in the Scottish Church, made heroic efforts to save something from it, but all to no purpose. That sturdy Teutonic and Anglo-Saxon honesty, which is the best legacy of the Middle Ages to Christendom, asserted itself in the old strongholds of theological thought, the universities.

Neither the powerful logic of Bishop Butler nor the nimble reasoning of Archdeacon Paley availed. Just as the line of astronomical thinkers from Copernicus to Newton had destroyed the old astronomy, in which the earth was the centre, and the Almighty sitting above the firmament the agent in moving the heavenly bodies about it with his own hands, so now a race of biological thinkers had destroyed the old idea of a Creator minutely contriving and fashioning all animals to suit the needs and purposes of man.

They had developed a system of a very different sort, and this we shall next consider. [49] III. THEOLOGICAL AND SCIENTIFIC THEORIES, OF AN EVOLUTION IN ANIMATED NATURE. WE have seen, thus far, how there came into the thinking of mankind upon the visible universe and its inhabitants the idea of a creation virtually instantaneous and complete, and of a Creator in human form with human attributes, who spoke matter into existence literally by the exercise of his throat and lips, or shaped and placed it with his hands and fingers.

We have seen that this view came from far; that it existed in the Chaldaeo-Babylonian and Egyptian civilizations, and probably in others of Chemical and Process Thermodynamics (3rd Edition) earliest date known to us; that its main features passed thence into the sacred books of the Hebrews and then into the early Christian Church, by whose theologians it was developed through the Middle Ages and maintained during the modern period.

But, while this idea was thus developed by a succession of noble and thoughtful men through Chemical and Process Thermodynamics (3rd Edition) of years, another conception, to all appearance equally ancient, was developed, sometimes in antagonism to it, sometimes mingled with it--the conception of all living beings as wholly or in part the result of a growth process--of an evolution.

This idea, in various forms, became a powerful factor in nearly all the greater ancient theologies and philosophies. For very widespread among the early peoples who attained to much thinking power was a conception that, in obedience to the divine fiat, a watery chaos produced the earth, and that the sea and land gave birth to their inhabitants.

This is clearly seen in those records of Chaldaeo-Babylonian thought deciphered in these latter years, to which reference has already been made. In these Chemical and Process Thermodynamics (3rd Edition) have a watery chaos which, under divine action, brings forth the earth and its inhabitants; first the sea animals and then the land animals--the latter being separated into three kinds, substantially as recorded afterward in the Hebrew accounts.

At the various stages in the work the Chaldean Creator pronounces it "beautiful," just as the Hebrew Creator in our own later account pronounces it "good. " In both accounts there is placed over the whole creation a solid, concave firmament; in both, light is created first, and the heavenly bodies are afterward placed "for signs and for seasons"; in both, the number seven is especially sacred, giving rise to a sacred division of time and to much else.

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