The relation of the theory of evolution to the teaching of the Jesuits is in many respects so important and so liable to misunderstanding that I have felt it very desirable to make it clear in the present work. I have, I think, clearly showed that the two doctrines are diametrically and irreconcilably opposed, and that the attempt of the modern Jesuits to reconcile the two antagonists is mere sophistry. I wrote with special reference to the works of the learned Jesuit, Father Erich Wasmann, not only because that writer deals with the subject more ably and comprehensively than most of his colleagues, but because he is more competent to make a scientific defence of his views on account of his long studies of the ants and his general knowledge of biology. He has made a vigorous reply to my strictures in an "open letter" to me, which appeared on 2nd May, 1905, in the Berlin (or Roman) _Germania_, and in the _Kölnische Volkszeitung_. The sophistical objections that Wasmann raises to my lectures, and his misleading statement of the most important problems, oblige me to make a brief reply in this "Postscript." It will be impossible, of course, to meet all his points here, and convince him of their futility. Not even the clearest and most rigorous logic makes a man a match for a Jesuit; he adroitly employs the facts themselves for the purpose of concealing the truth by his perverse misstatements. It is vain to hope to convince my opponent by rational argument, when he believes that religious faith is "higher than all reason." A good idea can be formed of his position from the conclusion of the eleventh chapter of his work, _Modern Biology and the Theory of Evolution_ (p. 307). "There can never be a real contradiction between natural knowledge and supernatural revelation, because both have their origin in the same Divine spirit." This is a fine comment on the incessant struggle that "natural science" is compelled to maintain against "supernatural revelation," and that fills the whole philosophical and theological literature of the last half century. Wasmann's orthodox position is shown most clearly by the following statement: "The theory of evolution, to which I subscribe as a scientist and a philosopher, rests on the foundations of the Christian doctrine which I hold to be the only true one: 'In the beginning God created the heavens and the earth.'" Unfortunately, he does not tell us how he conceives this "creation out of nothing," and what he means by "God" and "heavens." I would recommend him to consult Troelslund's excellent work, _The Idea of Heaven and of the World_.