The attitude of theologians toward doctrines of evolution, from the nebular hypothesis down to "Darwinism," is no less worthy of consideration, and hardly less diverse, than that of naturalists. But the topic, if pursued far, leads to questions too wide and deep for our handling here, except incidentally, in the brief notice which it falls in our way to take of the Rev. George Henslow's recent volume on "The Theory of Evolution of Living Things." This treatise is on the side of evolution, "considered as illustrative of the wisdom and beneficence of the Almighty." It was submitted for and received one of the Actonian prizes recently awarded by the Royal Institution of Great Britain. We gather that the staple of a part of it is worked up anew from some earlier discourses of the author upon "Genesis and Geology," "Science and Scripture not antagonistic," etc. In coupling with it a chapter of the second volume of Dr. Hodge's "Systematic Theology (Part II, Anthropology)," we call attention to a recent essay, by an able and veteran writer, on the other side of the question. As the two fairly enough represent the extremes of Christian thought upon the subject, it is convenient to review them in connection. Theologians have a short and easy, if not wholly satisfactory, way of refuting scientific doctrines which they object to, by pitting the authority or opinion of one savant against another. Already, amid the currents and eddies of modern opinion, the savants may enjoy the same advantage at the expense of the divines-- we mean, of course, on the scientific arena; for the mutual refutation of conflicting theologians on their own ground is no novelty. It is not by way of offset, however, that these divergent or contradictory views are here referred to, but only as an illustration of the fact that the divines are by no means all arrayed upon one side of the question in hand. And indeed, in the present transition period, until some one goes much deeper into the heart of the subject, as respects the relations of modern science to the foundations of religious belief, than either of these writers has done, it is as well that the weight of opinion should be distributed, even if only according to prepossessions, rather than that the whole stress should bear upon a single point, and that perhaps the authority of an interpretation of Scripture. A consensus of opinion upon Dr. Hodge's ground, for instance (although better guarded than that of Dr. Dawson), if it were still possible, would--to say the least--probably not at all help to reconcile science and religion. Therefore, it is not to be regretted that the diversities of view among accredited theologians and theological naturalists are about as wide and as equably distributed between the extremes (and we may add that the views themselves are quite as hypothetical) as those which prevail among the various naturalists and natural philosophers of the day.