An atheistic and unteleological evolution is a reversion to the savage view of animals as brethren, and to the heathen idea of a sphynx-man growing out of the brute. Darwin himself did not deny God’s authorship. He closes his first great book with the declaration that life, with all its potencies, was originally breathed “by the Creator” into the first forms of organic being. And in his letters he refers with evident satisfaction to Charles Kingsley’s finding nothing in the theory which was inconsistent with an earnest Christian faith. It was not Darwin, but disciples like Haeckel, who put forward the theory as making the hypothesis of a Creator superfluous. We grant the principle of evolution, but we regard it as only the method of the divine intelligence, and must moreover consider it as preceded by an original creative act, introducing vegetable and animal life, and as supplemented by other creative acts, at the introduction of man and at the incarnation of Christ. Chadwick, Old and New Unitarianism, 33—“What seemed to wreck our faith in human nature [its origin from the brute] has been its grandest confirmation. For nothing argues the essential dignity of man more clearly than his triumph over the limitations of his brute inheritance, while the long way that he has come is prophecy of the moral heights undreamed of that await his tireless feet.” All this is true if we regard human nature, not as an undesigned result of atheistic evolution, but as the efflux and reflection of the divine personality. R. E. Thompson, in S. S. Times, Dec. 29, 1906—“The greatest fact in heredity is our descent from God, and the greatest fact in environment is his presence in human life at every point.”