experiencing evolution 223
difficulty in embracing evolution.” Moore,The Post-Darwinian Controversies: A Study of
the Protestant Struggle to Come to Terms with Darwin in Great Britain and America, 1870–
1900 (Cambridge: Cambridge University Press, 1979), 109; William F. Sanford Jr.,
“Dana and Darwinism,”Journal of the History of Ideas26 (1965): 531–546, quotations
on 531, 543; A. Hunter Dupree, “Jeffries Wyman’s Views on Evolution,”Isis44 (1953):
243–246, quotation on 245 (distress); Toby A. Appel, “Jeffries Wyman, Philosophical
Anatomy, and the Scientific Reception of Darwin in America,”Journal of the History of
Biology21 (1988): 69–94, quotation on 71 (little difficulty). Dana’s friend Arnold
Guyot did on one occasion express concern that the public debate over Dana’s views
on evolution was causing him emotional distress; see Arnold Guyot to Mrs. J. D.
Dana, January 17, 1880, and Arnold Guyot to J. D. Dana, February 16, 1880, James
Dwight Dana Correspondence, Yale University Library.
- Mrs. Humphry Ward,Robert Elsmere(New York: J. S. Ogilvie, n.d.), 398; Wil-
liam S. Peterson,Victorian Heretic: Mrs Humphry Ward’s “Robert Elsmere”(Leicester,
U.K.: Leicester University Press, 1976), 148.
- Basil Willey,Darwin and Butler: Two Versions of Evolution(New York: Har-
court, Brace, 1960), 63. On Butler in New Zealand, see John Stenhouse, “Darwinism
in New Zealand, 1859–1900,” inDisseminating Darwinism: The Role of Place, Race, Re-
ligion, and Gender, ed. Ronald L. Numbers and John Stenhouse (Cambridge: Cam-
bridge University Press, 1999), 61–90.
- Robert J. Richards,Darwin and the Emergence of Evolutionary Theories of Mind
and Behavior(Chicago: University of Chicago Press, 1987), 409–410. InThe Post-
Darwinian Controversies,Moore invokes Leon Festinger’s “theory of cognitive disso-
nance” to help explain various responses to Darwinism; but in treating individual
writers, he focuses more on intellectual than on emotional matters. The best intellec-
tual history of Darwinism and Christianity is Jon H. Roberts,Darwinism and the Di-
vine in America: Protestant Intellectuals and Organic Evolution, 1859–1900(Madison:
University of Wisconsin Press, 1988), but see also Moore,The Post-Darwinian Contro-
versies; Ronald L. Numbers,The Creationists(New York: Knopf, 1992); and David N.
Livingstone,Darwin’s Forgotten Defenders: The Encounter between Evangelical Theology
and Evolutionary Thought(Grand Rapids, Mich.: William B. Eerdmans, 1987). On the
history of science and Christianity generally, see David C. Lindberg and Ronald L.
Numbers, eds.,God and Nature: Historical Essays on the Encounter between Christianity
and Science(Berkeley and Los Angeles: University of California Press, 1986); Lind-
berg and Numbers, eds.,When Science and Christianity Meet(Chicago: University of
Chicago Press, 2003); and John Hedley Brooke,Science and Religion: Some Historical
Perspectives(Cambridge: Cambridge University Press, 1991).
- All four of these men were Protestants. For parallels in the Catholic commu-
nity, see, e.g., Jacob W. Gruber,A Conscience in Conflict: The Life of St. George Jackson
Mivart(New York: Columbia University Press, 1960); and Ralph E. Weber,Notre
Dame’s John Zahm: American Catholic Apologist and Educator(Notre Dame: University
of Notre Dame Press, 1961). Regarding Zahm, see also R. Scott Appleby, “Exposing
Darwin’s ‘Hidden Agenda’: Roman Catholic Responses to Evolution, 1875–1925,” in
Disseminating Darwinism, ed. Numbers and Stenhouse, 173–208.
- Joseph LeConte,Evolution and Its Relation to Religious Thought(New York: D.
Appleton, 1888), 8 (definition); LeConte,The Autobiography of Joseph LeConte, ed. Wil-
