arrived I find confirmed by this naturalist," etc. The entire silence in regard to the anti- Christian results which these two authors derive from their naturo-historical premises, makes Darwin's own position in reference to religion again very uncertain. It seems that Darwin in his theology is not only inclined to theism, but, following the traditions of his countrymen of the last century, to a quite cool and superficial deism, and that he permits himself to be too much impressed by the anti-teleological deductions of many of his followers, and to be induced to separate in his later publications the Creator and his work more widely than he has done in the beginning. For while in his " For while in his "Origin of the Species," and in his "Descent of Man" he nowhere contests a teleological view of nature, and rejects the idea of single creations only under the erroneous supposition that the idea of the creation of the single also excludes the action of intervening agencies, we find, on the other hand, in "The Expression of the Emotions in Man and Animals" a passage which, though in a reserved way, seems to give just as much support to the adversaries of teleology as to its advocates, if, indeed, not more. says (page 338): "The belief that blushing was specially designed by the Creator is opposed to the general theory of evolution, which is now so largely accepted; but it forms no part of my duty here to argue on the general question. Those who believe in design will find it difficult to account for shyness being the most frequent and efficient of all the causes of blushing," etc. This inconsistency in his utterances has its origin in the fact that the strength of this naturalist does not seem to lie in logical philosophic thought.

He

A. R. Wallace, the independent and contemporaneous co-originator of the Darwinian theory, still more evidently and more decidedly expresses himself favorably as to the position of this theory in reference to religion. In his "Natural Selection," he says on page 368: "It does not seem an improbable conclusion that all force may be will-force; and thus, that the whole universe is not merely dependent on, but actually is, the WILL of higher intelligences or of one Supreme Intelligence.",

He pronounces the belief that God created the new species in "continual interference" with the regular process of things, a lower conception, "a limitation of the Creator's power" (page 280), hence something which he makes objection to directly in the interest of religion. Moreover, he sees, especially in those stages which caused the physical development of man, and which became the material basis of his spiritual productions, moments of development which cannot be explained by natural selection or by a coincidence of material circumstances, but only by the preformation of the body after a certain design and for a certain purpose.

Richard Owen, the celebrated anatomist and palæontologist of England, who, after having for a long time resisted the Darwinian theories, lately accepted the idea of development and rejected that of selection, takes a similar position. In the last part of his "Comparative Anatomy of Vertebrates," which was issued separately in 1863 under the title "Derivative Hypothesis of Life and Species," he sees in the causes which produced the new species only the servants of a predestinating intelli

gent will—for instance, the horse predestinated and prepared for man; and on page 90 of vol. V. of "Transactions of the Zoological Society," he says, "that natural evolution, through secondary causes, by means of slow physical and organic operations through long ages, is not the less clearly recognizable as the act of alladaptive Mind, because we have abandoned the old error of supposing it the result of a primary, direct and sudden act of creational construction. . The succession of species by continuously operating law is not necessarily a blind operation.' Such law, however designed in the properties and successions of natural objects, intimates, nevertheless, a preconceived progress. Organisms may be evolved in orderly succession, stage after stage, towards a foreseen goal, and the broad features of the course may still show the unmistakable impress of Divine volition.”

Professor Huxley, of London, the zealous and oftmentioned advocate of the descent of man from the ape, says-what is so energetically contested by his warmest friends in Germany, by Büchner, Häckel, O. Schmidt, and others—that the teleological and the mechanical mode of viewing nature by no means exclude one another. He does this, of course, without going into any details of the religious question.

Asa Gray, an eminent and highly esteemed American botanist, who is particularly respected by Darwin, and is supported also by Sir Charles Lyell in "The Antiquity of Man," says in his essay on "Natural Selection not Incompatible with Natural Theology, a Free Examination of Darwin's Treatise" (London, Trübner, 1861), on page 29: "Agreeing that plants and animals

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were produced by Omnipotent fiat does not exclude the idea of natural order and what we call secondary causes. The record of the fiat-Let the earth bring forth grass,' etc., the living creature,' etc.,-seems even to imply them, and leads to the conclusion that the different species were produced through natural agencies." And on page 38: "Darwin's hypothesis concerns the order and not the cause, the how and not the why of the phenomena, and so leaves the question of design just where it was before." And finally, in a passage which is adopted by Sir Charles Lyell (ib. page 505): "We may imagine that events and operations in general go on in virtue simply of forces communicated at the first, and without any subsequent interference, or we may hold that now and then, and only now and then, there is a direct interposition of the Deity; or, lastly, we may suppose that all the changes are carried on by the immediate orderly and constant, however infinitely diversified, action of the intelligent efficient Cause.”

Mivart, an English Catholic, most decidedly advocates a reconcilability of Darwinian views, and especially of the evolution theory, as he establishes it with the full contents of Christian orthodoxy, in his remarkable book "On the Genesis of Species " (London and New York, Macmillan & Co., 2d. ed. 1871), in which we find a great many independent naturo-historical investigations. He assigns to the selection theory only a subordinate position, but on the other hand accepts an evolution, and, in close connection with R. Owen, explains it from inner and innate impulses of development of the organisms, which act now more slowly and gradually, now more by impulses; he places man as to

his physical part entirely among the effects of the evolution principle, although, taking into consideration some utterances of Wallace, he thinks it possible, but not probable, that the creation and the preceding stage of his physical nature is also different from that of animals. But, on the other hand, in fully adopting the old scholastic creationism, he supposes a special creation of the soul, a separation of body and soul, which in this form is very contestable, and might better have been replaced by a separation of natural and rational or of physicopsychical and pneumatical parts of his being. With such a view of nature, he finds the fullest harmony between the evolution theory and religion, reconciles the plausible antagonism of creation and development by dividing the idea of creation into a primary creation (creation of the beginning out of nothing) and into a secondary creation (creation through intervening agencies, although that which is produced through them is still a creation and a work of the Creator), and declares his conviction that what is acting according to law in nature also stands under the causation and government of God like the first beginning of the universe-a postulate of our primary views without which the whole universe and our existence in it would harden into a cold mechanism without consolation or ideality.

Finally, at the assembly of the Evangelical Alliance in New York (October, 1873), there were heard many voices of eminent advocates of a theistic and Christian view of the world, which maintained the full consistency of an evolution theory with religion and Christianity. McCosh, for instance, as referee in the philosophic section as to the relation of the evolution theory and