special creation
by belief in the origin of species out of other species through a
process of natural law. This gave immense vogue to wider and vaguer
theories of evolutionary process, notably to H. Spencer's grandiose
cosmic formula in terms of mechanism. Here the apologist has more to
say. The special Darwinian hypothesis--natural "selection"--may or may
not be true; it was at least a fruitful suggestion. If true, it need not
be exhaustive. Again, evolution itself need not apply everywhere. We are
offered a philosophical rather than a scientific speculation when E.
Caird (_Evolution of Religion_, 1893) tries to vindicate Christianity as
the highest working of nature--true just _because_ evolved from lower
religions. The Christian apologist indeed may himself seek, following
John Fiske, to philosophize evolution as a restatement of natural
theology--"one God, one law, one element and one far-off divine
event"--and as at least pointing _towards_ personal immortality. But if
evolution is to be the whole truth regarding Christianity, we should
have to surrender both _supernatural revelation_ and _divine
redemption_. And these, it may be strongly urged, contain the magic of
Christianity. Losing them it might sink into a lifeless theory.

As far as pure science goes, the inference from science in favour of
materialism has visibly lost much of its plausibility, and Protestant
apologists would probably be prepared to accept in advance all verified
discoveries as belonging to a different region from that of faith. Roman
Catholic apologetic prefers to negotiate in detail.

3. _Apologetics and History._--History brings us nearer the heart of the
Christian position. (a) Old Testament criticism won startling victories
towards the end of the 19th century. It blots out much supposed
knowledge, but throws a vivid and interesting light on the reconstrued
process of history. Most Protestants accept the general scheme of
criticism; those who hang back make not a few concessions (e.g. J. Orr,
_Problem of the O.T._, 1906). The Roman Catholic Church again prefers an
attitude of reserve, (b) New Testament criticism raises even more
delicate issues. Positively it may be affirmed that the recovered figure
of the historical Jesus is the greatest asset in the possession of
modern Christian theology and apologetics. The "Lives" of Christ, Roman
Catholic and Protestant; "critical" (D.F. Strauss, A. Renan, &c., &c.)
and "believing," imply this at