This teleological idea of all earthly becoming, being, and passing away was henceforth destined to be a permanent factor in human speculation. Christianity received it as a possession from antique civilization, and only the philosophy and natural science of modern times have been able to threaten its permanence. Biology, as of modern creation, teaches us that all natural phenomena owe their existence to natural causes, that the natural world is subject to natural laws. And, accordingly, teleology, as we encounter it in the works of the heathen Galen and in the writings of the Christian Church Fathers, has turned out to be superstition, which, however, must by no means be classed with the vagaries of mere medico-physical superstition. In coming to this decision, however, we must beware of rash generalization. In this connection we refer only to that kind of teleology which dominated the world previous to the teachings of Descartes and Spinoza, and previous to the advent of modern natural science, with its biological methods. Whether, after all, a theory of life might be possible which, while avoiding the reproach of superstition, might be traced to teleological prepossessions, is a question we can not here discuss. It is admittedly true that the deeper we penetrate into the secrets of nature the more energetically the existence of a marvelous, intelligent will manifests itself as permeating all domains of nature. However, if this fact is not denied on principle, as modern materialism denies it, and proper allowance is made for it, a rehabilitation of teleology as a necessary factor of our theory of life would be the logical consequence. Of course, this teleology would bear a stamp entirely different from that of antiquity and of the middle ages, which is recognized to be superstition. It should not pretend to include the consideration of the entire organic world, but confine its conclusions to the last links in the chain of experience and argument which science has forged from natural phenomena. Now this could be accomplished, in our opinion, even without apprehension of interfering with the indispensable requirements of modern naturalists: “The terrestrial world in its forms and processes is governed solely by terrestrial laws.” What the appearance of such a teleology should be is expressed by William Hartpole Lecky in the following: