3. There is nothing in the Darwinian theory, or in the more general theory of evolution countenanced by facts bearing on the development of life, which a Catholic may not accept, if he wishes so to do. 4. The teaching of Darwinism as to the origin of man’s body is probably next to heretical. At all events, the only safe opinion is that it was not evolved from the body of a lower being, but was directly and quasi-instantaneously created by God. 5. Its teaching concerning the origin of the human soul is in direct and irreconcilable contradiction with an article of Catholic faith. 6. There is—apart from revealed doctrine—an absolute scientific certainty of the truth of that same doctrine respecting the creation of the human soul, and the highest probability of the immediate creation of the human body. So much for the facts, so much for the theory, so much for its bearings on revelation. In all we have said, we do not wish to be understood as advocating the Darwinian theory, even in so far as it does not conflict with Catholic faith, nor as committing ourselves to the general doctrine of evolution. The fact is, we do not care as Catholics to pledge ourselves hastily to any hypothesis whatever. We know some little of the history of hypotheses, and we know that it has been a history of failures. When the Darwinian hypothesis or the theory of evolution shall have stood the test of years and facts, and the most searching investigations, let the Catholics who will be then alive accept them. There is no special reason why we should profess our faith in them. We do not need them to account for the phenomena about us. On the other hand, we can readily understand why a certain class of minds should subscribe to it. The human mind naturally seeks for an explanation of the origin of things. Intelligent men know the human race has not always been on the earth, that the phenomena about us are not eternal, that animal and vegetable life must have had a beginning here. Catholics know the same, and knew it before science had demonstrated it or discovered its minutiæ. Men who wish to get rid of God welcome any hypothesis which seems to remove him to a greater distance from them, even before that hypothesis has more in its favor than against a it. Catholics, who believe in God, have no such anxiety. They are willing to wait, since they have already an explanation of the origin of things in their belief in God, and in the teachings of his revelation that he in the beginning created the heavens and the earth, and all that they contain. The minutiæ, the How of that creation, they leave it to science to discover. When discovered and proved, they will accept it. But science can never give them anything not contained in the first article of the Creed: “I believe in God the Father Almighty, Creator of heaven and earth.” All it can do is to explicate and confirm this.