ope not only tolerates, but enjoins: he defines
nothing, but declares point blank that if we find anything in St. Thomas
Aquinas "not consistent with the assured teachings of a later age, or
finally IN ANY WAY NOT PROBABLE"--(what is not involved here?)--we are
"in no wise to suppose" that it is being proposed for our acceptance.
But it is a small step from allowing latitude in accepting or rejecting
the parts of St. Thomas Aquinas which conflict with the assured result
of later discoveries to allowing a similar latitude in respect, we will
say, of St. Jude; and if of St. Jude, then of St. James the Less; and if
of St. James the Less, then surely ere very long of St. James the
Greater and St. John and St. Paul; nor will the matter stop there. How
marvellously closely are the two extremes of doctrine approaching to one
another! We, on the one hand, who begin with _tabulae rasae_ having made a
clean sweep of every shred of doctrine, lay hold of the first thing we
can grasp with any firmness, and work back from it. We grope our way to
evolution; through this to purposive evolution; through this to the
omnipresence of mind and design throughout the universe; what is this
but God? So that we can say with absolute freedom from _equivoque_ that
we are what we are through the will of God. The theologian, on the other
hand, starts with God, and finds himself driven through this to
evolution, as surely as we found ourselves driven through evolution to
the omnipresence of God.

Let us look a little more closely at the ground which the Church of Rome
and the Evolutionist hold in common. St. Paul speaks of there being "one
body and one spirit," and of one God as being "above all, and through
all, and in you all."[388] Again, he tells us that we are members of
God's body, "of his flesh and of his bones;"[389] in another place he
writes that God has reconciled us to himself, "in the body of his
flesh,"[390] and in yet another of the Spirit of God "dwelling in
us."[391] St. Paul indeed is continually using language which implies
the closest physical as well as spiritual union between God and those at
any rate of mankind who were Christians. Then he speaks of our "being
builded together for an habitation of God through the spirit,"[392] and
of our being "filled with the fulness of God."[393] He calls Christian
men's bodies "temples of the Holy Spirit,"[394] in fact it is not too
much to say that he regarded Christian men's limbs as the a