Religious Views of Charles Darwin - Posthumous Autobiography

Posthumous Autobiography

Darwin decided to leave a posthumous memoir for his family, and on Sunday 28 May 1876 he began Recollections of the Development of my mind and character. He found this candid private memoir easy going, covering his childhood, university, life on the Beagle expedition and developing work in science. A section headed "Religious Belief" opened just before his marriage, and frankly discussed his long disagreement with Emma. At first he had been unwilling to give up his faith, and had tried to "invent evidence" supporting the Gospels, but just as his clerical career had died a slow "natural death", so too did his belief in "Christianity as a divine revelation". "Inward convictions and feelings" had arisen from natural selection, as had survival instincts, and could not be relied on. He was quick to show Emma's side of the story and pay tribute to "your mother, so infinitely my superior in every moral quality... my wise adviser and cheerful comforter".

The Autobiography of Charles Darwin was published posthumously, and quotes about Christianity were omitted by Darwin's wife Emma and his son Francis because they were deemed dangerous for Charles Darwin's reputation. Only in 1958 Darwin's granddaughter Nora Barlow published a revised version which contained the omissions. This included statements discussed above in Autobiography on gradually increasing disbelief, and others such as the following:

"By further reflecting that the clearest evidence would be requisite to make any sane man believe in the miracles by which Christianity is supported, — that the more we know of the fixed laws of nature the more incredible, do miracles become, — that the men at that time were ignorant and credulous to a degree almost incomprehensible by us, — that the Gospels cannot be proved to have been written simultaneously with the events, — that they differ in many important details, far too important as it seemed to me to be admitted as the usual inaccuracies of eyewitness; — by such reflections as these, which I give not as having the least novelty or value, but as they influenced me, I gradually came to disbelieve in Christianity as a divine revelation. The fact that many false religions have spread over large portions of the earth like wild-fire had some weight with me. Beautiful as is the morality of the New Testament, it can hardly be denied that its perfection depends in part on the interpretation which we now put on metaphors and allegories." (p.86)

"I can indeed hardly see how anyone ought to wish Christianity to be true; for if so the plain language of the text seems to show that the men who do not believe, and this would include my Father, Brother and almost all my best friends, will be everlastingly punished. And this is a damnable doctrine." (p. 87)

"The old argument of design in nature, as given by Paley, which formerly seemed to me so conclusive, fails, now that the law of natural selection had 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 which the wind blows. Everything in nature is the result of fixed laws." (p.87)

"At the present day (ca. 1872) the most usual argument for the existence of an intelligent God is drawn from the deep inward conviction and feelings which are experienced by most persons. But it cannot be doubted that Hindoos, Mahomadans and others might argue in the same manner and with equal force in favor of the existence of one God, or of many Gods, or as with the Buddhists of no God...This argument would be a valid one if all men of all races had the same inward conviction of the existence of one God: but we know that this is very far from being the case. Therefore I cannot see that such inward convictions and feelings are of any weight as evidence of what really exists." (p.91)