he actual organisms presently at hand, was responsible for the gradual but steady emergence of more elaborate, further articulated, and vastly more specialized organisms (Kuhn 172).
But the power of faith to impact culture persisted through the 19th century in America and well into the 20th. In 1925, the Tennessee legislature, dominated by Christian fundamentalists, outlawed teaching "any theory that denies the story of the Divine creation of man as taught in the Bible, and to teach instead that man has descended from a lower order of animals" (Allen 167). The famous Scopes trial upheld the law, but as Allen comments, it also exposed the inability of Fundamentalist religion to "take the witness stand and face reason as a prosecutor" (171). Allen continues:
Legislators might go on passing anti-evolution laws, and in the hinterlands the pious might still keep their religion locked in a science-proof compartment of their minds; but civilized opinion everywhere had regarded the Dayton trial with amazement and amusement, and the slow drift away from Fundamentalist certainty continued (Allen 171).
Allen's statement implies that the Scopes trial favored science onc
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