y hold that now and
then, and only now and then, there is a direct interposition of the Deity;
or, lastly, we may suppose that all the changes are carried on by the
immediate orderly and constant, however infinitely diversified, action of
the intelligent efficient Cause."

Mivart, an English Catholic, most decidedly advocates a reconcilability of
Darwinian views, and especially of the evolution theory, as he establishes
it with the full contents of Christian orthodoxy, in his remarkable book
"On the Genesis of Species" (London and New York, Macmillan & Co., 2d. ed.
1871), in which we find a great many independent naturo-historical
investigations. He assigns to the selection theory only a subordinate
position, but on the other hand accepts an _evolution_, and, in close
connection with R. Owen, explains it from inner and innate impulses of
development of the organisms, which act now more slowly and gradually, now
more by impulses; he places man as to {224} his _physical_ part entirely
among the effects of the evolution principle, although, taking into
consideration some utterances of Wallace, he thinks it possible, but not
probable, that the creation and the preceding stage of his physical nature
is also different from that of animals. But, on the other hand, in fully
adopting the old scholastic creationism, he supposes a special creation of
the _soul_, a separation of body and soul, which in this form is very
contestable, and might better have been replaced by a separation of natural
and rational or of physico-psychical and pneumatical parts of his being.
With such a view of nature, he finds the fullest harmony between the
evolution theory and religion, reconciles the plausible antagonism of
creation and development by dividing the idea of creation into a primary
creation (creation of the beginning out of nothing) and into a secondary
creation (creation through intervening agencies, although that which is
produced through them is still a creation and a work of the Creator), and
declares his conviction that what is acting according to law in nature also
stands under the causation and government of God like the first beginning
of the universe--a postulate of our primary views without which the whole
universe and our existence in it would harden into a cold mechanism without
consolation or ideality.

Finally, at the assembly of the Evangelical Alliance in New York (October,
1873), there were heard many voices of eminent adv