phenomena
are becoming continually more clear, as, _e.g._, the structure of orchids
to their illustrious expositor.

Having now cleared the ground somewhat, we may turn to the question what
bearing Christian dogma has upon evolution, and whether Christians, as
such, need take up any definite attitude concerning it.

As has been said, it is plain that physical science and "evolution" _can_
have nothing whatever to do with absolute or primary creation. The Rev.
Baden Powell well expresses this, saying: "Science demonstrates incessant
past changes, and dimly points to yet earlier links in a more vast series
of development of material existence; but the idea of a _beginning_, or of
_creation_, in the sense of the original operation of the Divine volition
to constitute nature and matter, is beyond the province of physical {262}
philosophy."[267]

With secondary or derivative creation, physical science is also incapable
of conflict; for the objections drawn by some writers seemingly from
physical science, are, as has been already argued, rather metaphysical than
physical.

Derivative creation is not a supernatural act, but is simply the Divine
action by and through natural laws. To recognize such action in such laws
is a religious mode of regarding phenomena, which a consistent theist must
necessarily accept, and which an atheistic believer must similarly reject.
But this conception, if deemed superfluous by any naturalist, can never be
shown to be _false_ by any investigations concerning natural laws, the
constant action of which it presupposes.

The conflict has arisen through a misunderstanding. Some have supposed that
by "creation" was necessarily meant either primary, that is, absolute
creation, or, at least, some supernatural action; they have therefore
opposed the dogma of "creation" in the imagined interest of physical
science.

Others have supposed that by "evolution" was necessarily meant a denial of
Divine action, a negation of the providence of God. They have therefore
combated the theory of "evolution" in the imagined interest of religion.

It appears plain then that Christian thinkers are perfectly free to accept
the general evolution theory. But are there any theological authorities to
justify this view of the matter?

Now, considering how extremely recent are these biological speculations, it
might hardly be expected _a priori_ that writers of earlier ages should
have given expression to doctrines