ecessary struggle with rivals and with
adverse environments for existence.

Marx took the sixth step by showing that the essential difference
between humans and beasts is primarily a question of the hand and
secondarily of the machines by which its efficiency is immeasurably
increased; that slavery has been and must continue to be the means of
advancement towards the ideal civilization; that the kinds of human
slavery were what they have been because machines have been what they
were, and that the time is coming when the slaves will no longer be men,
women and children, but machines which will be exploited for the good of
the many, not the profit of the few--then, and not until then, rapid
advance shall be made towards the goal where the whole world shall be
one great co-operative family, every member of which shall have the
greatest of possible opportunities to make the most of terrestrial life
by having it as long and happy as possible.

2. Moral Impossibilities. The moral impossibility of the assumptions of
these apologies is seen by all who have eyes for seeing things as they
are in the fact that if God is credited with the good He must also be
debited with the evil. If for example, He endowed the human body with
its useful and necessary parts. He also endowed it with its harmful and
unnecessary parts.

Experts in the field of anatomy tell us that there are in our bodies at
least 180 useless parts, some among which are the occasion of much
suffering and many premature deaths, the vermiform appendix alone
causing many thousands of such cases annually.

Do you not see that these useless structures, all of which are inherited
from the lower animals, are so many evidences of the truth of Darwinism
and the untruthfulness of Mosaism? Eleven of these wholly useless and
more or less harmful inheritances have been of no use to any of our
ancestors from the fish up and four are inherited from our reptilian and
amphibian forefathers, but according to Moses we have no such
progenitors.

Admitting the fact of the existence of evil there is no escaping from
the logical conclusions of dear, old sensible Epicurus:

Either God is willing to remove evil from this world and cannot, or
he can and is not willing, or finally he can and is willing. If he
is willing and cannot, it is impotence, which is contrary to the
nature of God. If he can and is unwilling, it is wickedness, and
that is no less contrary