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The world of Chance into which Darwinism delivers us–what can the thoughtful mind make of it?

That life with all its myriad forms is the result of chance is, according to Professor Osborn, a biological dogma. He everywhere uses the word “chance” as opposed to law, or to the sequence of cause and effect. This, it seems to me, is a misuse of the term. Is law, in this sense, ever suspended or annulled? If one chances to fall off his horse or his house, is it not gravity that pulls him down? Are not the laws of energy everywhere operative in all movements of matter in the material world? Chance is not opposed to law, but to design. Anything that befalls us that was not designed is a matter of chance. The fortuitous enters largely into all human life. If I carelessly toss a stone across the road, it is a matter of chance just where it will fall, but its course is not lawless. Does not gravity act upon it? does not the resistance of the air act upon it? does not the muscular force of my arm act upon it? and does not this complex of physical forces determine the precise spot where the stone shall fall? If, in its fall, it were to hit a bird or a mouse or a flower, that would be a matter of chance, so far as my will was concerned. Is not a meteoric stone falling out of space acted upon by similar forces, which determine where it shall strike the earth? In this case, we must substitute for the energy of my arm the cosmic energy that gives the primal impetus to all heavenly bodies. If the falling aerolite were to hit a person or a house, we should say it was a matter of chance, because it was not planned or designed. But when the shells of the long-range guns hit their invisible target or the bombs from the airplanes hit their marks, chance plays a part, because all the factors that enter into the problem are not and cannot be on the instant accurately measured. The collision of two heavenly bodies in the depth of space, which does happen, is, from our point of view, a matter of chance, although governed by inexorable law.

The forms of inanimate objects–rocks, hills, rivers, lakes–are matters of chance, since they serve no purpose: any other form would be as fit; but the forms of living things are always purposeful. Is it possible to believe that the human body, with all its complicated mechanism, its many wonderful organs of secretion and excretion and assimilation, is any more matter of chance than a watch or a phonograph is? Though what agent to substitute for the word “chance,” I confess I do not know. The short cut to an omnipotent Creator sitting apart from the thing created will not satisfy the naturalist. And to make energy itself creative, as Professor Osborn does, is only to substitute one god for another. I can no more think of the course of organic evolution as being accidental in the Darwinian sense, than I can think of the evolution of the printing-press or the aeroplane as being accidental, although chance has played its part. Can we think of the first little horse of which we have any record, the eohippus of three or four millions of years ago, as evolving by accidental variations into the horse of our time, without presupposing an equine impulse to development? As well might we trust our ships to the winds and waves with the expectation that they will reach their several ports.

Are we to believe that we live in an entirely mechanical and fortuitous world–a world which has no interior, which is only a maze of acting, reacting, and interacting of blind physical forces? According to the chance theory, the struggle of a living body to exist does not differ from the vicissitudes of, say, water seeking an equilibrium, or heat a uniform temperature.