 Darwin’s extension of his theory to a range of questions traditionally discussed within philosophy, theology, and social and political theory, hardened the opposition of many religiously-based communities to evolutionary theory, although here again, distinctions must be made between different communities (Ellegård 1958: chp. 14). Such opposition was not simply based upon the denial of the literal scriptural account of the origins of humankind, an issue that played out differently within the main religious communions (Haught 2013; Finnegan 2013; Swetlitz 2013; Artigas, Glick, &amp; Martinez 2006; Moore 1979). The more fundamental opposition was due to the denial of distinctions, other than those of degree, between fundamental human properties and those of animals. Furthermore, the apparent denial of some kind of divine guidance in the processes behind human evolution and the non-teleological character of Darwin’s final formulations of the natural selection theory in the fifth and sixth editions of the Origin, hardened this opposition. His adoption from Herbert Spencer of designator “survival of the fittest” as a synonym for “natural selection” in the fifth edition added to this growing opposition. As a consequence, the favorable readings that many influential religious thinkers—John Henry Newman (1801–1890) is a good example—had given to the original Origin, disappeared. The rhetoric of the Descent, with its conclusion that “man is descended from a hairy quadruped, furnished with a tail and pointed ears” (1871: vol. 2: 389), presented to the public a different Darwin than many had associated with the author of the Journal of Researches and the early editions of the Origin.