Hodge's critique of Darwinism is part of his Anthropology section in volume 2 of
Systematic Theology. This section begins with an explanation of the "Scriptural Doctrine" regarding the origin of mankind. He points out two things from the scriptural account in Genesis; first that man's body was formed by the immediate intervention of God and secondly, that his soul was derived from God. It as one of the subsections under "Anti-Scriptural Theories" that Hodge considers Darwinism (C. Hodge 1872:vol. 2,1-12).
Hodge acknowledges Darwin's status as a prominent naturalist and for his knowledge and skill in observation and description, as well as his "frankness and fairness." He states that his theory, however, suffers from the basic defect of attributing "all the infinite diversities and marvelous organisms of plants and animals
are due to the operation of unintelligent physical causes." Then the principles of the Darwinian theory are summarized: first, that like begets like; second, the law of variation; third, increase of plants and animals giving rise to a continuous and universal struggle for life; and fourth, in this struggle the fittest survive. This fourth principle is "natural selection," that nature "without intelligence or purpose" selects the individuals best adapted to continue and to improve the race. By the operation of these principles in the course of "countless ages" all the many forms of life have come (Ibid.:vol. 2,12-14).
Following his explanation of the Darwinian theory, Hodge makes four remarks regarding it. First, it shocks common sense to be told that "the whale and the humming-bird, man and the mosquito," are derived from the same source. Second, the theory cannot be true because it is founded on the assumption of an impossibility: that matter does the work of mind. Here Hodge is arguing design. His objection is that Darwin argues against the intervention of mind (a designer) anywhere in the process and that this is incredible. Thirdly, (and a corollary to the second remark) "the system is thoroughly atheistic and therefore cannot possibly stand." Darwin posits that God has had nothing to do with the universe since the creation of (a) living germ(s), and to Hodge, this is tantamount to atheism.
2 Hodge continues to argue here extensively that Darwinism excludes design. He says that this is "explicitly and repeatedly" asserted and argued for and the opposite view ridiculed and rejected. "His book was hailed as the death-blow of teleology."
3 Hodge's fourth remark is that the theory is a mere hypothesis, and incapable of proof by its very nature (Ibid.:vol. 2,14-22).
Hodge's consideration continues by summarizing seven theories of the universe. Herein only the third (Darwin's) and seventh (Scriptural) will be examined. The third view, which Hodge called "speculative," is that of Darwin and his associates who admit the creation of living matter "in the form of one or a few primordial germs." Darwin's theory, despite admitting a creator, is however anti-teleological and atheistic:
from [one or a few primordial germs] without any purpose or design, by the slow operation of unintelligent natural causes, and accidental variations, during untold ages, all the orders, classes, genera, species, and varieties of plants and animals, from the lowest to the highest, man included, have been formed. Teleology, and therefore mind, or God, is expressly banished from the world.
The seventh and final theory presented is the Scriptural doctrine. This doctrine teaches three things: 1) That the universe and all it contains owe their existence to the will and power of God; 2) God endowed matter with properties which He upholds and works in accordance with, "using them everywhere and constantly;" 3) That in the beginning God created every distinct species of plant and animal. Darwinism is merely an arraying of probabilities against these teachings of scripture (Ibid.:vol. 2,22-27).
Lastly Hodge discusses the many difficulties in his theory which Darwin admits. He complements Darwin on his candor in acknowledging these grave objections. Of these objections, there are several. Of concern here is the objection that the theory assumes "that matter does the work of mind, that design is accomplished without any designer," regarding which Hodge says Mr. Darwin is equally candid. He quotes Darwin as saying that this difficulty appears "' to our imagination insuperably great'" and that natural selection could form an organ so perfect as the eye "'is more than enough to stagger any one [sic].'" "Mr. Darwin refuses to be staggered by that which he says is enough to stagger any one [sic]." (Ibid.:vol. 2,27-28)