Mr. Mivart retorted through the pages of the _Contemporary Review_, and demonstrated that Suarez was “an opponent of the theory of a perpetual direct creation of organisms,” and “that the principles of scholastic theology are such as _not to exclude_ the theory of development, but rather to favor it.” He quoted again from Suarez, to show that that writer, treating of the opinion that individuals of kinds like the mule, leopard, lynx, etc., must have been created from the beginning, expressed the view that the contrary seemed to him more probable, thus asserting _the principle_ that those kinds of animals which are _potentially_ contained in nature need not be supposed to be directly and immediately created. More than this, Mr. Mivart shows that the same authority recognizes the possibility that certain organisms may be originated directly from the inorganic world by cosmical influences. Our readers already know what were the views of S. Augustine on this matter. Mr. Mivart shows that other theologians besides S. Thomas, such as S. Bonaventure, Albertus Magnus, Denis the Carthusian, Cardinal Cajetan, Melchior Canus, Bannes, Vincentius Contenson, Macedo and Cardinal Noris, Tosti, Serri, “and others down to the present day,” agree with S. Augustine in his views on the question we are considering. The great result—the only result in which we feel especially interested—of this controversy was the bringing into clearer light the fact that the kernel of truth contained in Darwinism or in evolution is not at variance with revelation, as indeed it cannot be and be true. This is what Mr. Huxley has done for the church. Of Mr. Huxley’s treatment of his opponent’s objections on the score of morality we have nothing to say which would be of the least service to our readers. Remains the question: How far may a Catholic accept the special Darwinian theory or the doctrine of evolution? Mr. Mivart asserts that a miraculous origin of the body of man is not necessary; that it might have been evolved from that of some lower being by natural law. Darwinians and evolutionists generally maintain an analogous origin for the human soul. Is there anything in this contrary to revelation?