appearance of each single species of animals and plants. was new; new, also, and indicating the highest end of creative life, was the first appearance of man. All these things we call miracles of creation; and we especially place the creative miracle of the appearance of man on a level with the greatest miracles of which we have knowledge, and use the name miracle for all before mentioned newly appearing formations, whether or not we are able to explain those originations from the preceding connection of the course of nature and its forces. Now, in the history of mankind, where the intellectual and ethical motives of that which happens become active, where also the greatest ends which come up for consideration are spiritual and ethical ends, where man himself acts freely according to ends, and where, therefore, human and divine teleology come alternately into play, the manifestation of a striving toward an end, in which religious consciousness immediately sees also ends and means of God, is repeated in an eminent degree. Every event which brings about a progress in the history of mankind as well as of individuals, is as to this side something new, extraordinary, teleological: i.e., a miracle to the religious mode of contemplation; and this miracle is the greater as is more important the end under consideration, and the greater and the more decisive the step towards this end which the event accomplishes. Now, if we recognize the return of mankind into a communion with God as the highest goal of the general and individual history of mankind, and if we find in the latter facts which lead to this goal, then these facts are the great central miracles of history. As such, the facts of redemption present

themselves with all that for which it once prepared the way; and, now that it has come, leads to full and complete perfection-and among them all, the coming, the person, and the history of Jesus Christ, stands as central fact and central miracle in the midst of all events in the history of salvation, and forms the central point of all religious interest. We see how unjust it is when one urges, as an objection to a belief in miracles, that it assigns to God arbitrary and capricious actions. We call the manifestations of divine teleology miracles. But striving towards an end and conformity to a regular plan is not arbitrariness or caprice, but the contrary; and the greater our estimate of the highest cause of all things, the greater will appear to us the conformity to a plan and to law of all which presents itself as miracles in the course of events. There is perhaps one objection which is about as equally unjust as the objection of caprice; and that is the objection that faith in miracles, in teaching a belief in supernatural things, tends to introduce into the course of events something which is against nature. But since miracles, as a sign of divine teleology, manifest ends for which nature also is prepared, and through which the fallen nature of man, fallen by sin, is again restored; and since to the religious view of the world all natural phenomena and processes expressly rank among miracles, the faith in miracles teaches the contrary of an opposition to nature. It is incontestible-and will become still clearer and more certain to us through all farther investigation of the subject—that the acknowledgment of the idea of miracles as a necessary and a justified part of religiousness

stands and falls with the acknowledgment of a teleological view of the world.

We certainly do not indulge in the foolish hope that with the deductions of this section we should be able suddenly to win over any of the decided adversaries of faith in providence and miracles. For, as we have had occasion to remind the reader, the acknowledgment or the non-acknowledgment of God and his living government in the world is not the result of this or that reflection and chain of conclusions, but rather an ethical action of the centre of human personality in which God discovers himself in his self-manifestation. Now, if this centre, in the freedom of its decision, has once denied the acknowledgment of God and his government, then the intellectual actions of the soul offer themselves to this atheistic and anti-theistic standpoint, and build up atheistic systems in which the ideas of providence and miracles naturally find no place. Thus system is opposed to system, although the one is not able to overcome the other. For the last and deepest power of conviction lies, neither for one nor the other system, in its chains of conclusions, in its superstructure, but in its foundation, its standpoint, and its principles; and the choosing of one or the other standpoint, the theistic or atheistic, is an ethical action which precedes methodical reasoning-or if it takes place at the same time or precedes it, has still deeper motives than those of more or less clear forms of mere reasoning. But we believe, and we wish and hope in our modest way to have shown by our present investigation, that the standpoint of faith also has its logical and justified science, and that it is able to appreciate the

world of the real more universally and candidly, and offers to logical reasoning fewer and less important difficulties, than the systems of atheism.

We have now discussed all the essential and direct points of contacts between Christianity and the theory of evolution. But a remaining part, still more closely related to the centre of the Christian view of the world, yet offers some indirect points of contact which demand

treatment.

§ 5. The Redeemer and the Redemption. The Kingdom of God and the Acceptance of Salvation.

As soon as it is once an established fact that an evolution theory of the origin of man as a merely scientific theory permits all the valuable qualities of man, when they have once come into existence, to show themselves undiminished in their entire greatness and importance, and must so permit them, then the whole Christian view of the world, of the Redeemer, his person, his course of redemption, and his work, remains entirely untouched by all these scientific theories of evolution. Yet the Biblical representation, the orthodox perception, and the actual history of the Redeemer and his work, present us with some evidences which are rather in sympathy than in antipathy with these scientific theories. First, the long preparation for his birth, which began immediately after the fall of man and stretched over at least four thousand years, perhaps over a much longer period, the special preparation of his human genealogy, the selection, separation, and guidance of the ancestor and of the people of Israel, of the tribe, the family, and finally of the mother of Jesus-all these are manifestly

just as favorable to the idea of evolution as they would have been to the idea of a sudden creation of man out of nothing, if Christ, the second Adam, had come into existence by a sudden creation. Moreover, the Redeemer himself was wholly subject to the ordinary laws of development of the human individual, and was, from his annunciation and conception, developed entirely like man in the long process of evolution from the egg and its still absolutely indifferent spiritual worth through all the imperceptible stages of development before and after the birth up to the full age of man. Likewise the result of his course of salvation, redemption, and entrance into the kingdom of God, underwent the same process of gradual development. It began with a few disciples, and was slowly propagated; it has to-day reached but a small part of mankind, and even where it took root, it sees infinitely many things by its side which it has not yet been able to penetrate with its leaven:-facts which have much more elective affinity with the scientific ideas of development than with those of sudden creations.

Finally, precisely the same analogy forces itself upon us in the Christian doctrine of the way of salvation. The work of the Holy Spirit in the human individual is nothing less than a new birth; its aim is the revival of the entire man, in mind, soul, and body. In most men, this work takes place by a slow process, advancing step by step. This gradual course is even the rule in Chris tianized nations; although a decisive change of mind. often enough, though by no means always, takes place in marked epochs of the inner history of life. And in all Christians-even in those whose conversion takes place by a sudden awakening, like that of Paul-the