It is evident that the evolutionary theory not only contradicts the Bible story of creation but, if true, deprives Christianity of every claim of being the true religion. If all things have come into being through the action of forces residing in matter then the world did not come into being through a divine fiat or command. As Haeckel says: _"Every supernatural creation is completely excluded."_ (Quoted by John Fiske in _"A Century of Science,"_ 1899, p. 51.) Thomas Huxley is quite as definite: "Not only do I hold it to be proven that the story of the Deluge is a pure fiction; but I have no hesitation in affirming the same thing of the story of the Creation." (_"Science and Hebrew Tradition,"_ 1896, p. 230.) Furthermore, the theory, by its implications, disposes summarily of the _immortality of the soul_. The belief in an immortal soul is termed by Haeckel as "quite excluded" by the bearing of evolution on the origin of man. The _fall of man_ becomes a myth, since man has not fallen from a high estate but has through many ages of slow development arrived at the use of reason and the dominion over nature; not a perfect man, made in the image of God, but a cousin to the tail-less apes, newly accustomed to walking on two feet, is the ancestor of our race. Without a fall of man there is no possibility nor even a necessity of _redemption;_ our entire Christian theology would be dealing with shadowy abstractions, unreasonable fears and hopes, and purposeless strivings. The belief of the Christian is to the evolutionist of some value as a phenomenon in the history of the mind, but not the slightest intrinsic value is recognized in any of the doctrines of Christian faith, not even in the belief in a _personal God_. God is, according to Spencer, _the Unknowable_. Naturally, there can not be _miracles,_ since all processes in nature are conceived as governed by laws not directed by a Divine Intelligence but by forces resident in nature. Hence, too, there can be no inspired _revelation_ of God, since that would presume not only the existence of a personal God but an intervention in natural processes of thought (miracle). John Fiske wrote: The hypothesis of inspiration "conveys most certainly a conception of Divine action as local, special, and transitory; and in so far as it does this, it bears the marks of that heathen mode of philosophy which was current when Christian monotheism arose." (_"Darwinism and Other Essays,"_ 1895.) Evolution says: If there is a God we have no means of knowing Him; and what we know of nature certainly precludes the idea that God, if He exists, will concern Himself about man or break down the laws of nature even for an instant in his behalf. The conclusion is, that there is no inspired Bible. Nor indeed an absolute religion. All religious truths are considered relative, with no such distinction as true religion and false religion, since there is no criterion revealed (according to the theory) by