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The Doctrine of Evolution has quite
unexpectedly become an occasion of pop-
ular interest in religion. The selection
of this particular doctrine as a battle-
ground shows an admirable courage.
The outcome of the controversy will be
decisive. For so well intrenched is the
evolutionary hypothesis in modern scien-
tific thinking that if it can be success-
fully challenged in the name of religion,
the possibility of religious dictation in
almost any conceivable situation will be
established. On the other hand, if Mr.
Bryan's campaign fails, a revision of his
conception of the authority of the Bible
will be imperative. In this issue of the
Journal of Religion three articles are
devoted to aspects of this current
controversy.
Is Catholicism more progressive than
Protestantism? On this particular issue
as to the legitimacy of the evolutionary
hypothesis, Catholic scholars are taking
pains to indicate that the church is not
trying to dictate to science. The April
issue of the Catholic World contains a
commendatory review of Professor H. H.
Newman's recent book on evolution.
The reviewer declares that the doctrine
of special creation "was the older
Protestant theory It was never
the teaching of the Fathers of the
Church from St. Augustine down to
St. Thomas Aquinas, and from Suarez
down to the present day." The dis-
cussion plainly implies that Catholicism
does not dogmatize on the subject.
The Protestant Episcopal Church in
Kentucky expressed disapproval of the
attempt to outlaw the doctrine of evolu-
tion on religious grounds. The Episco-
pal church is much closer to Catholicism
than the distinctively Protestant bodies.
And it, too, recognizes that there is no
necessary opposition between the con-
ception of evolution and the exercise of
Christian faith.
The historical continuity of Christian-
ity is stressed by both Catholicism and
Episcopalianism. The living church is
the primary means for the cultivation of
Christian faith. In spite of the strong
grip of traditionalism on these com-
munions they cannot eliminate the
consciousness of that long and fruitful
history in which Christianity has always
been active in relation to developing
culture. The knowledge of this his-
torical process gives to the churchman
a quiet confidence that Christianity will
continue to maintain positive and cordial
relations to the best learning. Patience
and faith will eventually triumph.
The weak point in biblical literalism
is its virtual ignoring of history. The
Bible is treated for the most part without
regard to the religious history of which
it is an expression. Statements which
are uplifting and inspiring when read in
relation to the historical events which
they were originally intended to inter-
pret may create perplexity and dismay
if cited in relation to totally different
events occurring centuries afterward.
To a historically minded man it is
preposterous to suppose that the inter-
pretation of modern life and thought
shall be ultimately determined without
taking into consideration the entire
development of human thinking. Those
The Editor's Page
who identify Christianity with the
specific conceptions expressed in the
Bible, ignoring the history between
biblical times and ours, are thus really
not so well equipped to interpret religion
in our age as are those who conceive
Christianity in terms of the living
church. A Protestantism identified with
biblical literalism will seem to open-
minded men a less enlightened form of
religion than Catholicism.
The historical interpretation of Chris-
tianity is imperatively needed in these
days. It alone can save us from the
alternative of an ecclesiasticism which
reads history in support of a policy of
church control over individual thinking,
and a literalistic theology which ignores
history. The man who has learned to
interpret documents of the past in vital
relation to the life of that past will be
equipped to suggest religious convictions
for today in relation not only to the past
but also to present needs. The present
popular interest in the conception of
evolution is an opportunity for giving
an interpretation of Christianity which
will conserve the spiritual power of our
biblical and historical inheritance in
such a way as to promote the enrich-
ment of our religious life by a cordial
attitude toward science.
Who's Who in this issue of the Jour-
nal? Alonzo W. Fortune was formerly
professor in Transylvania College, and is
now pastor of the Central Christian
Church, Lexington, Kentucky— Car/
Zollman is a Milwaukee attorney who
has published several studies on the
legal aspects of religious institutions. —
Francis Crawford Burkitt is Norrisian
Professor at Cambridge University,
Cambridge, England, and a Fellow of
the British Academy. — Clarence M. Case
is professor of sociology at the State
University of Iowa. — F. L. Hawks Pott
is president of St. John's University,
Shanghai, China. — Laurens Hickok
Scelyc is lecturer on psychology and
philosophy in American University,
Beirut, Syria, formerly known as Syrian
Protestant College.
IN THE NEXT ISSUE
The Conservative Reaction in China, by
Dr. Paul Hutchinson, gives a careful
interpretation of an issue of much
concern to missionaries.
The Value of the Social Survey for
Religion, by Dr. Worth M. Tippy,
indicates the valuable aid which
religious leaders may find in this
form of social exploration.
The Present Status of the Psychology of
Religion, by Professor E. L. Schaub,
of Northwestern University, furnishes
an inventory which is of especial
interest and value.
The Motive of Theology, by Professor
George Cross, of Rochester Theo-
logical Seminary, will be suggestive
to all who are concerned with the
formulation of religious convictions.
Did Jesus Call Himself the Son of Man ?
by Dr. Carl S. Patton, of Los Angeles,
is a suggestive contribution to our
understanding of Jesus.
