requires more than millions of years to account for the varieties of
life that inhabit the earth; it requires a Creator, unlimited in power,
unlimited intelligence, and unlimited love.

But the doctrine of evolution is sometimes carried farther than that.
A short while ago Canon Barnes, of Westminster Abbey, startled his
congregation by an interpretation of evolution that ran like this: "It
now seems highly probable (probability again) that from some fundamental
stuff in the universe the electrons arose. From them came matter.
From matter, life emerged. From life came mind. From mind, spiritual
consciousness was developing. There was a time when matter, life and
mind, and the soul of man were not, but now they are. Each has arisen as
a part of the vast scheme planned by God." (An American professor in a
Christian college has recently expressed himself along substantially the
same lines.)

But what has God been doing since the "stuff" began to develop? The
verbs used by Canon Barnes indicate an internal development unaided from
above. "Arose, came, emerged, etc.," all exclude the idea that God is
within reach or call in man's extremity.

When I was a boy in college the materialists began with matter separated
into infinitely small particles and every particle separated from every
other particle by distance infinitely great. But now they say that it
takes 1,740 electrons to make an atom of infinite fineness. God, they
insist, has not had anything to do with this universe since 1,740
electrons formed a chorus and sang, "We'll be an atom by and by."

It requires measureless credulity to enable one to believe that all that
we see about us came by chance, by a series of happy-go-lucky accidents.
If only an infinite God could have formed hydrogen and oxygen and united
them in just the right proportions to produce water--the daily need of
every living thing--scattered among the flowers all the colours of the
rainbow and every variety of perfume, adjusted the mocking-bird's throat
to its musical scale, and fashioned a soul for man, why should we want
to imprison such a God in an impenetrable past? This is a living world;
why not a _living_ God upon the throne? Why not allow Him to work _now_?

Darwin is so sure that his theory is correct that he is ready to accuse
the Creator of trying to deceive man if the theory is not sound. On page
41 he says: "To take any other view is to admit that our structure and
that of all animal