ion operates. And though it may be that these types are ushered
into the arena by unexpected discoveries, we yet recognise in the
psychological accidents, which Tarde places at the base of everything,
near relatives of those small accidental variations upon which Darwin
builds. Thus, accepting Tarde's own representations, it is
quite possible to express in Darwinian terms, with the necessary
transpositions, one of the most idealistic sociologies that have ever
been constructed.

These few examples suffice. They enable us to estimate the extent of the
field of influence of Darwinism. It affects sociology not only through
the agency of its advocates but through that of its opponents. The
questionings to which it has given rise have proved no less fruitful
than the solutions it has suggested. In short, few doctrines, in the
history of social philosophy, will have produced on their passage a
finer outcrop of ideas.

XXIV. THE INFLUENCE OF DARWIN UPON RELIGIOUS THOUGHT. By P.N. Waggett,
M.A., S.S.J.E.

I.

The object of this paper is first to point out certain elements of the
Darwinian influence upon Religious thought, and then to show reason
for the conclusion that it has been, from a Christian point of view,
satisfactory. I shall not proceed further to urge that the Christian
apologetic in relation to biology has been successful. A variety of
opinions may be held on this question, without disturbing the conclusion
that the movements of readjustment have been beneficial to those who
remain Christians, and this by making them more Christian and not only
more liberal. The theologians may sometimes have retreated, but there
has been an advance of theology. I know that this account incurs
the charge of optimism. It is not the worst that could be made. The
influence has been limited in personal range, unequal, even divergent,
in operation, and accompanied by the appearance of waste and mischievous
products. The estimate which follows requires for due balance a full
development of many qualifying considerations. For this I lack space,
but I must at least distinguish my view from the popular one that our
difficulties about religion and natural science have come to an end.

Concerning the older questions about origins--the origin of the world,
of species, of man, of reason, conscience, religion--a large measure of
understanding has been reached by some thoughtful men. But meanwhile
new questions have arisen, questions