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Aubrey Moore and the Anglo-Catholic Assikilation of Science in Oxford AUBREY MOORE AND THE ANGLO-CATHOLIC ASSIKILATION OF SCIENCE IN OXFORD Richard England A thesis submitted in conformity with the requirements for the degree of Ph- D., Graduate Department of the Institute for the History and Philosophy of Science and Technology University of Toronto Q Copyright by Richard England, 1997. National Library Bibliothèque nationale du Canada Acquisitions and Acquisitions et Bibliographic Services services bibliographiques 395 Wellington Street 395, nie Wellington OttawaON K1AON4 OttawaON K1AON4 Canada Canada The author has granted a non- L'auteur a accordé une licence non exclusive licence allowing the exclusive permettant à la National Library of Canada to Bibliothèque nationale du Canada de reproduce, loan, distribute or sell reproduire, prêter, distribuer ou copies of this thesis in microform, vendre des copies de cette thèse sous paper or electronic formats. la forme de microfiche/fïlm, de reproduction sur papier ou sur format électronique. The author retains ownership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thése. thesis nor substantial extracts fiom it Ni la thèse ni des extraits substantiels may be printed or otherwise de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son permission. autorisation. Aubrey Moore and the Anglo-~atholicAssimilation of Science at Oxford. 1997 Ph. D. Thesis by Richard England, Institute for the History and Philosophy of Science and Technology, University of Toronto Aubrey Moore (1848-1890) "thoroughly accepted" Darwinism said his Marxist friend, the biologist E. Ray Lankester. Moore was a liberal Anglo-catholic priest, an Oxford don, and a contributor to Lux Mundi (1889). His assimilation of science into orthodox apologetics is studied here in its Oxford context. Moore's epistemology can be seen to owe something to the more cautious attitude to science expressed by his Oxford Movement antecedents. Moore found support for the doctrine of divine immanence both in the Church fathers and in the views of the British Idealist T. H. Green. He gained insights into evolution from his neo- Darwinist friend Edward Poulton. Through the 1880,s Moore supported the side of science in debates over Genesis and geology, vivisection, and biblical criticism. His acceptance of Darwinism was part of his larger recasting of the history of ideas. 1 discuss Moore's theory of the evolution of morality, his theodicy, and his unique appreciation of the "wider teleologyn of Darwinian evolution. His views were well received, especially by Darwin's disciple, George Romanes. 1 conclude with reflections on the significance of this contextualized history of Aubrey Moore for the historiography of Victorian science and religion. In writing this thesis 1 have incurred many debts, which I would like to acknowledge below. There will be some debts carelessly forgotten, for which fact 1 must apologize in advance. My supervisor, Trevor Levere, suggested the Lux Mundi group as a possible topic for someone interested in the relationship between science and religion, and he encouraged my interest by sharing with me his knowledge of science in Victorian culture. Without his sage advice on the business and timing of thesis-writing, 1 could not have finished the dissertation. Polly Winsor offered valuable insights on teleology and nineteenth-century biology, and Richard Helmstadter similarly set me straight on aspects of the history of English religion. I am grateful for conversations wi th James Moore about his Post -Daminian Controversies (1979), with Michael Ruse about Edward Poulton, with Marion Taylor about Samuel Driver, with Terrie Romano about physiology (and science generally) at late nineteenth century Oxford, with Bernie Lightman about T. H. Huxley, and with Paul Fayter about Aubrey Moore and his place among religious commentators on Darwin. Without them. could not have written what follows, although I am solely responsible for the opinions below. The thesis &raft was read not only by rnembers of my cornmittee, but also by Charlotte deVries and Gordon Baker, whose kindness resulted in a much more readable text- 1 was helped by many librarians and archivists in rny researches. 1 would like to thank especially Father Kenneth Macnab, Priest Librarian at Pusey House, who not only looked up letters for me, but made it possible for me to stay in Oxford as long as 1 did, by arranging very reasonable accommodations at Pusey House. Marjory Szurko, at Keble College, and Beth Carroll-Horrocks, at the American Philosophical Society ~ibrary,were also particularly helpful In my doctoral work 1 was funded by an Ontario Graduate Scholarship, and several University of Toronto fellowships. My research travel was supported by a grant £rom the University of Toronto's School of Graduate Studies, which was supplemented by funds from my grandmother, the late Ruth England, and my parents, Robert and Joy England. To my family 1 owe much more than this. My grandmother gave me a place to live in Toronto for the first six years of my university career, giving concrete encouragement which allowed me to reach the beginning of my Ph D. Program. My parents subsidized my education until 1 was able to make my own way, and taught me to think and learn and read from an early age. I thank them for their love and support and for giving me my addiction to print. ~inally1 owe much to my wife of four months, Charlotte England (nee devries) who has been my beloved since the last year of my undergraduate degree. She inspired me to really work at university, and to think. She encouraged me to apply to graduate school, and has always been willing to hear and discuss ideas and to read my essays and drafts, We climbed together "uphill" in discussions on faith, learning, love and loneliness. She convinced me 1 could begin graduate study, and gave me the confidence to complete it. This thesis is a small tribute to her intelligence, patience, and love. Richard England St- Michaelts College, Colchester, Vermont, USA September 16, 1997 TABLE OF CONTENTS Acknowledgements ......................................... ii Table of Contents ........................................v ONE: INTRODUCTION AND APOLOGY ............................ 1 TWO: THE OXFORD MOVEMENT AND OXFORD SCIENCE.. ............26 THREE: AUBREY MOORE'S OXFOR.............................. 70 FOUR: THE POLITICS OF PAIN: "THE OXFORD PHYSIOLOGICAL LABORATORY QUESTION, 1883-85" .......................104 FIVE: "GIVING UP GENESIS"?: CRITICISM AND SCIENCE APPLIED TO THE OLD TESTAMENT ........................14 2 SIX: AUBREY MOORE ON EVOLUTION ...........................198 SEVEN: CONCLUSION AND APOLOGY ............................284 BIBLIOGRAPHY .............................................302 INTRODUCTION AND APOLOGY Science had pushed the deistfs God further and further away, and at the moment when it seerned as if He would be thrust out altogether, ~arwinismappeared, and, under the guise of a foe, did the work of a friend. It has conferred upon philosophy and religion an inestimable benefit, by showing us that we must choose between two alternatives. Either God is everywhere present in nature, or He is nowhere ....In nature everythlng must be his work or nothing. We must frankly return to the Christian doctrine of direct Divine agency, the immanence of Divine power in nature from end to end, the belief in a God in Whom not only we, but al1 things have their being, or we must banish him altogether. Aubrey Moore in Lux un di (1889) Aubrey Moore was an Oxford don known for his strong defence of the catholic position within the Church of England, and his striking religious assimilation of Darwinism. Then as now, some people found this combination paradoxical. How could an heir to the reactionary Oxford movement tolerate, much less welcome, a scientific theory which was celebrated as "the Whitworth gunn of an aggressive and agnostic liberalism? Could this man really expect that it was possible to hold together the divergent orthodoxies of science and religion? Before Darwin the two had been allied in natural theology: the study of nature offered evidence of God's benevolence and wisdom in His Creation. But now it was said by liberal agnostics and conservative churchmen alike that natural selection rendered superfluous a designing Creator. If you insisted on introducing God into the picture, the waste and suffering involved in a Darwinian explanation of evolution beggared any belief in His benevolence. Atheists crowed and old archdeacons warned that Darwinism made a materialistic cosmology respectable, and displaced the religious world view. A few apologists challenged this polarization of science and religion, but few with the success and "fearlessness" of Aubrey Moore. Consexvatives dismissed Moore and his friends of the Lux Muridi group as traitors to their Tractarian heritage. Liberals complained that he didn't go far enough, and that his adherence to ~nglo-catholictradition was illogical and perverse. Others claimed that his approach really worked, and that it proved that the much discussed animosity between evolutionists and parsons had no real intellectual foundation, but was the stuff of professional prejudice. Moore died Young, a few months after his first collection of essays was published, and was soon forgotten by al1 but his Lux Mundi friends and a few influential Oxford biologists. While historians of Anglican theology paused to praise or condemn Moore's work,
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