"Evolution." So he excludes all true and intelligent
Christians, for they are not and can not be "monistic materialists."

His words are, "It is only a select few, therefore, of learned and
philosophical monistic materialists who are entitled to be heard on
questions of the highest moment to every individual man, and to human
society." But just what the man means by the "_highest moment_" we are
anxious to know, as he is the most blank negative of religion that we
can conceive. When he attempts to answer the religious objections to
evolution, or, as he terms it, the descendence theory, he
unceremoniously dismisses them as beneath his notice, giving his only
argument, viz.: "All faith is superstition." He disposes of the
objections drawn from first, or intuitive truths, by a simple denial of
their existence, asserting that all our knowledge is from our senses.
The objection that so many noted naturalists reject evolution, as it is
advocated by himself and others, he considers at some length. He says,
first, "Many have grown old in another way of thinking and can not be
expected to change." Second, "Many are collectors of facts, without
studying their relations, or, they are destitute of the genius for
generalization, and so, can not rear the building. Others, again, are
specialists." He says "It is not enough that a man should be versed in
one department, he must be at home in all, in Botany, Zoology,
Comparative Anatomy, Biology, Geology and Paleontology. He must be able
to survey the whole field." His next, and mainly, is the statement that
naturalists are generally _lamentably deficient_ in philosophical
culture and spirit. He says "The immovable edifice of the true monistic
science, or what is the same thing, natural science, can only arise
through the most intimate interaction and mutual interpretation of
philosophy and observation." (See Philosophie and Empirie, pp. 638-641.)

This statement alone should stir up all Deists to a consideration of
their teaching touching the sufficiency of the "Book of Nature;" for if
it be true, then we must expect some other revelation, or be left to the
conclusion that the Great Father has left his creatures in a great
measure in a state of helplessness, unless Mr. Haeckel, or some other
man like himself, can show us that the "Great Spirit" intended that he,
and others like him, should do our thinking for us, seeing that we are
incapable through mental deficiency, of raising the ed