upernatural.--Reconciliation of science and religion as regards
evolution.--Conclusion.

The special "Darwinian Theory" and that of an evolutionary process neither
excessively minute nor fortuitous, having now been considered, it is time
to turn to the important question, whether both or either of these
conceptions may have any bearing, and if any, what, upon Christian belief?

Some readers will consider such an inquiry to be a work of supererogation.
Seeing clearly themselves the absurdity of prevalent popular views, and the
shallowness of popular objections, they may be impatient of any discussion,
on the subject. But it is submitted that there are many minds worthy {244}
of the highest esteem and of every consideration, which have regarded the
subject hitherto almost exclusively from one point of view; that there are
some persons who are opposed to the progress (in their own minds or in that
of their children or dependents) of physical scientific truth--the natural
revelation--through a mistaken estimate of its religious bearings, while
there are others who are zealous in its promotion from a precisely similar
error. For the sake of both these then the Author may perhaps be pardoned
for entering slightly on very elementary matters relating to the question,
whether evolution or Darwinism have any, and if any, what, bearing on
theology?

There are at least two classes of men who will certainly assert that they
have a very important and highly significant bearing upon it.

One of these classes consists of persons zealous for religion indeed, but
who identify orthodoxy with their own private interpretation of Scripture
or with narrow opinions in which they have been brought up--opinions
doubtless widely spread, but at the same time destitute of any distinct and
authoritative sanction on the part of the Christian Church.

The other class is made up of men hostile to religion, and who are glad to
make use of any and every argument which they think may possibly be
available against it.

Some individuals within this latter class may not believe in the existence
of God, but may yet abstain from publicly avowing this absence of belief,
contenting themselves with denials of "creation" and "design," though these
denials are really consequences of their attitude of mind respecting the
most important and fundamental of all beliefs.

Without a distinct belief in a personal God it is impossible to have any
religion worthy