but examples. They convey but a superficial impression
of the effort to apply the conception of evolution to the moral and
religious life of man. All this has taken place, of course, in a far
larger setting that of the endeavour to elaborate the evolutionary view
of politics and of the state, of economics and of trade, of social life
and institutions, of culture and civilisation in every aspect. This
elaboration and reiteration of the doctrine of evolution sometimes
wearies us. It is but the unwearied following of the main clue to the
riddle of the universe which the age has given us. It is nothing more
and nothing less than the endeavour to apprehend the ideal life, no
longer as something held out to us, set up before us, but also as
something working within us, realising itself through us and among us.
To deny the affinity of this with religion would be fatuous and also
futile. Temporarily, at least, and to many interests of religion, it
would be fatal.

MIRACLES

It must be evident that the total view of the universe which the
acceptance of the doctrine of evolution implies, has had effect in the
diminution of the acuteness of the question concerning miracles. It
certainly gives to that question a new form. A philosophy which asserts
the constant presence of God in nature and the whole life of the world,
a criticism which has given us a truer notion of the documents which
record the biblical miracles, the reverent sense of ignorance which our
increasing knowledge affords, have tended to diminish the dogmatism of
men on either side of the debate. The contention on behalf of the
miracle, in the traditional sense of the word, once seemed the bulwark
of positive religion, the distinction between the man who was satisfied
with a naturalistic explanation of the universe and one whose devout
soul asked for something more. On the other hand, the contention against
the miracle appeared to be a necessary corollary of the notion of a law
and order which are inviolable throughout the universe. Furthermore,
many men have come of themselves to the conclusion for which
Schleiermacher long ago contended. Whatever may be theoretically
determined concerning miracles, yet the miracle can never again be
regarded as among the foundations of faith. This is for the simplest of
reasons. The belief in a miracle presupposes faith. It is the faith
which sustains the miracle, and not the miracle the faith. Jesus is to
men the incomparable