erson
who founds, carries out, and executes {214} these laws. But the faith of
the monists has no such need. Why not? That needs more sufficient
demonstration."

Certainly it needs more sufficient demonstration. But this demonstration
will never be possible, so long as we acknowledge the government of a moral
order of the world. For this leads of necessity to faith in a living God,
and this faith demands from our conception less pretensions than the faith
in a kind of system of spiritual machinery by which chance and the
wished-for are woven together, without this system proceeding from a highly
spiritual and ethical intelligence. It nevertheless must be acknowledged
that Vischer, from the standpoint of _ethical_ need, vindicates the
position and truth of religion, as he also beautifully and correctly
defines its position in reference to morality, in saying that morality
makes the demand, religion gives the strength to meet it.

From another side, Gustav Jaeger makes a compromise between Darwinism and
religion in his five lectures on "Die Darwinsche Theorie und ihre Stellung
zu Moral und Religion" ("The Darwinian Theory and its Position in Reference
to Morality and Religion"), Stuttgart, J. Hoffmann, 1869.

He makes still more valid concessions to religion and Christianity than
Lang and Vischer; directly opposes materialistic monism; leaves to faith in
a personal God, in the divinity of Christ, in individual immortality, in
the answer to prayer beyond the psychological effect, in miracles, in
short, to the full contents of Christian religiousness, their weight and
truth; and in that respect we would have to rank him in the following
group, if he {215} did not by his manner of proving these concessions
exclude himself from it, and rank himself in that group of which we treat
in the present section.

According to his opinion, Darwinism gives to religion, if not new contents
(although these contents are entirely subject to revision according to
Darwinism), still a wholly new foundation, and, indeed, a foundation of
subjective religiousness, as well as of the objective contents of religion,
only from the standpoint of its practical usefulness in the struggle for
existence. The faith in a personal God, in immortality, in redemption by
the God-Man Jesus Christ, in the hearing of prayer, in help in danger even
to the extent of miracles, strengthens man, gives to him a superiority to
those who do not have that faith and who