much more friendly relation to the Biblical
belief in revealed religion than their opponents. We should see the
apparent discords not only between Scripture and nature, but also between
account and account, dissolved into harmony, and above the double relation
of the two accounts we should see the morphological ideas of Oken and
Goethe, the ideas of types of Cuvier, Agassiz, and Owen, the laws of
development of K. E. von Baer, and finally the ideas of descent of Lamarck
and Darwin, reach a friendly hand to one another. And even the old joys of
a teleological view of nature, adorned indeed with queue and wig, but at
present rejected with too much disdain, even if they {321} are called
ichthyo-teleological and insecto-teleological, would attain in this
reconciliation their modest, subordinate place. Moreover, we should then
have the satisfaction of seeing again that a religiousness which in its own
realm gives absolutely free play to natural investigation, and does not
find it beneath its dignity to learn from natural science, can on that
account retain its own autonomy in its own realm much more uncontestedly;
and that, as it seems to us in the present case, it can go much farther in
the use which it makes of its autonomy and in the extension of the revealed
character of its religious records to physical processes and circumstances,
than is either necessary or safe, and that it nevertheless is rewarded for
keeping peace with natural science by more rich, more living, and more
correct glimpses into the harmony between the word of God and the work of
God, than would be the case with a religiousness which, without regard to
natural science, weaves its cosmogonies from the Holy Scripture alone.

Sec. 3. _The Primitive Condition of Man: Paradise, the Fall of Man, and
Primitive History._

After the Holy Scripture has narrated the creation of man in two accounts,
the second of them gives us a continuation in the well-known account of
Paradise and of the fall of man, with its consequences; and the further
development, of the Biblical doctrine, as well as of Christian theology,
has also taken the substance and quintessence of these narratives into its
representation of the Christian truths of salvation.

We shall not throw any obstacles in the way of bringing about an
understanding between the Darwinian views {322} and the Biblical primitive
history, by acknowledging the justice of the view that Christian piety
might in some way