THE ARCHDEACON OF MANCHESTER'S THEORY. Archdeacon J. M. Wilson tells us [188] that "We are taking our part in the long struggle of good against evil. This has been often pictured to us as the struggle of God against some Personal Power of Evil which we call Satan, the fact of struggle suggesting two rival powers. But the evolutionary way of regarding it presents the struggle as one of the divine element in man struggling to overcome the purely animal inheritance of lust and passion inherited from a far by-gone stage." Dr. Wilson, therefore, believes, as every thorough evolutionist must believe, that we have to look to an animal and not a human ancestor for the ultimate origin of what we call sin. But we want to know where the "Fall" comes in, and this he has explained elsewhere, [189] in what seems to me to be the only possible way open to an evolutionist. He says: "Man fell, according to science, when he first became conscious of the conflict of freedom and conscience; and each individual man falls as his ancestor fell." Dr. Wilson does not attempt to make out that there was any particular "fall" at any particular period in man's history, such as Dr. Gore apparently still clings to; but he plainly tells us: "I do not mean to say that there is a particular moment at which men fell: it is not so. It is a continuous struggle of good and evil." He continues: "I see in this nothing to conflict with a legitimate interpretation of the story of the Fall in the third chapter of Genesis. Such a narrative is not an illusion, still less a mere fiction; it is, as all teaching of spiritual truth must be, a temporary and figurative mode of expression." In other words, Dr. Wilson considers these early chapters of Genesis, and probably a great deal more of the Old Testament and some of the New, to be only an allegory. With regard to the Atonement difficulty, Dr. Wilson's argument is simply that "We need only to look at the world as it is to see the struggle of the two-fold nature in man; to see that it has need of a Redemption, of a Saviour." Few, I fear, will accept this latest explanation by a learned and earnest believer. Theologians, in Dr. Wilson's opinion, have made a grievous mistake when they say: "If the story of the Fall is not literally true, then it is literally false, and with it goes the need of a Redemption, of a Saviour." Yet most people--and these will include the whole body both of the old-fashioned orthodox and of the unbelievers--will certainly side with those "grievously mistaken" theologians. THE RATIONALIST'S THEORY. To many of us there seems no need whatever to have recourse to the supernatural in order to account for the origin of sin. It is not one of the mysteries of life. When we know who our ancestors were, and hence why we possess certain instincts, it is quite unnecessary to predicate a "Fall." Details of the Rationalist's view of sin (and of the reasons for morality) will be found in the last chapter of this book.