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in all attempts at healing in such a way the rupture which at present exists in the minds of so many, only a more emphatic avowal of that rupture.

In treating of the religious question as it affects the position of Darwinism in reference to the substance and the objective truth of the religious faith, without going into a detailed treatment of the question of the reconcilableness of a purely subjective religiousness with the Darwinian views, it will be of advantage to speak first of the position of the Darwinian theories in reference to the basis of all true and sound religion and religiousness -the theistic view of the world. In doing this, we shall discriminate the purely scientific theories of Darwin from the philosophic supplements and conclusions which have been given to and drawn from them, and shall have to consider each of them separately in connection with the theistic view of the world. If thereby we shall discover Darwinian views which can be brought into accord with a theistic view of the world, we shall also, in order to close our investigation, have to consider them with those parts of the theology of positive Christianity which can be affected by the Darwinian questions.

In treating the question of the relation of Darwinism to morality, our investigation can be somewhat abridged, because many of the principal questions which have to be considered have found their solution in what has been previously said, and partly also because they will present themselves in a different form.

The principal division in our discussion we shall most appropriately assign to ethics, and thus treat first of the position of Darwinism in reference to the moral principles, and then treat of this in reference to the concrete

moral life. Where the question as to the position of Darwinism in reference to morality occurs, we shall no longer have to treat of it separately as to the different aspects of its problems—we should otherwise get lost in too many repetitions; but we shall only have to separate an ethical naturalism which supports itself upon Darwinian grounds, from pure Darwinism, and to treat of each in turn as to its position in reference to morality.

A. THE DARWINIAN THEORIES AND

RELIGION.

CHAPTER I.

THE DARWINIAN THEORIES AND THE THEISTIC VIEW OF THE WORLD.

A. THE POSITION OF PURELY SCIENTIFIC DARWINISM IN REFERENCE TO THEISM.

§1. Scientific Investigation and Theism. The Idea of Creation.

At the very beginning of our investigation, we have to state that the absolute freedom of scientific investigation lies not only in the interest of natural science, but just as clearly in the direct interest of religion; and that every attempt at limiting the freedom of scientific investigation in a pretended religious interest, can only have its cause in the fullest misapprehension of that which the religious interest requires. For the religious view of the world consists in this: that it sees in the universe, with all its inhabitants and processes, the work of an almighty Creator and Ruler of the world; and therefore it cannot be unimportant to it, whether we also have a knowledge of this work, to a certain extent, whether we make use of the means which lead to the knowledge of the world,

and whether we make progress in the knowledge, or not. The religious view of the world sees in every correction and enrichment of our scientific knowledge only a correction and enrichment of our knowledge of the way and manner of the divine creation and action; and every such correction and enrichment acts directly as an incitement to religiousness-although, fortunately for the universal destination of religion, the degree of our religiousness is not dependent upon the degree of our knowledge of nature. Therefore, the religious view of the world does not throw any barriers in the way of scientific investigation; it does not prescribe the route by which the latter is to reach its aim, and it does not forbid it any scientific auxiliary means, nor, indeed, any scientific auxiliary hypothesis, nor does it, so far as the communication of scientific knowledge is concerned, inquire after the religious or the irreligious standpoint of those who offer it such knowledge. In all these directions, it knows of but one requirement: that of exact and correct presentation; in a word, of but one requirement of truth. Real, well-founded, and certain results of natural science can never come into antagonism with religion; for precisely the same thing which in the language of natural science is called natural causal connection, is in that of religion called the way and manner of divine action and government. Where man has adopted any view, the proving of which, according to its nature, belongs to natural science, and natural science should show an error in such a view, he must simply give it up and surrender the erroneous opinion, that such a view is to form a constituent part of our religious perception. Just as decidedly, on the other hand, religion can ask of

natural science that it should not use speculative views of religious character, the proving of which belongs to the science of religion, for the purpose of scientific generalizations, in case the science of religion should prove that such views are antagonistic to the nature and the principles of religion.

Those who, on religious grounds, look with suspicion upon scientific investigation, are frequently influenced by two erroneous notions, closely related to one another, without regard to the well-grounded aversion to the atheistic beauty with which so many scientific works are adorned. One of these errors is the notion that any object is remote from divine causality in the degree in which it has the cause of its origin in the natural connection, and that it would be easier for us to trace the origin of an object to the authorship of God, if we could not find any natural cause of its origin, than if we had knowledge of such a natural cause. The other error is the notion that the idea of "creation" excludes the idea of the action of secondary causes.

If the first mentioned opinion were correct, those certainly would be right who identify the progress of sciences with the progress of atheism; and ignorance would then be the most effective protection of piety. But this opinion is in direct conflict with all sound religious and scientific reasoning. It is in conflict with sound religious reasoning: for the religious view of the world sees in nature itself, with its whole association of causes and effects, a work of God; and as certainly as, according to the religious view of nature, a thousand years in the sight of God are but as yesterday when it is past, just so certainly is an object a work of