I have told you what to do: let me add one word also of warning as to what you are not to do. You are not to regard the world from the point of view of a neutral and amused spectator. You are not to detach yourself from the great struggle of good against evil, and to look on, and call it “interesting.” That attitude is fatal to all religion. Reject, as from the devil, the precept _nil admirari_; better be a fool than a dispassionate critic of Christ. Again, you are not to regard the world from the mere student point of view, looking at the Universe as a great Examination Paper in which you may hope to solve more problems and score more marks than anybody else. High intellectual pursuits and habits of enthusiastic research are sometimes terribly demoralizing when they tempt a man to think that he can live above, and without, social ties and affections, and that mere sentiment is to be despised in comparison with knowledge. This danger impends over literary as well as other students, over critical theologians as well as over scientific experimenters; we all sometimes forget—we students—that, if we do not exercise the habit of trusting and loving men, we cannot trust and love God. To harden oneself against the mute but trustful appeal of even a beast is not without some spiritual peril of incapacitating oneself for worship. IX SATAN AND EVOLUTION MY DEAR ——, Your grounds of objection appear to be now changed. You say you do not understand my position with regard to Evolution, as I described it before, and referred to it in my last letter. If I admit Evolution, you ask how I can consistently deny that every nation and every individual, Israel and Christ included, “proceeded from material causes by necessary sequence according to fixed laws;” and in that case what becomes of such metaphors as “the regulating hand of God,” “God the Ruler of the Universe” and the like? It is a common saying, you tell me, among those of your companions who have a turn for science, that “Evolution has disposed of the old proofs of the existence of a God:” and you ask me how I meet this objection. I meet it by asking you another question exactly like your own. I take a lump of clay and a potter’s wheel, and “from these material causes by necessary sequence according to fixed laws” I mould a vessel; is there no room in this process for “the regulating hand of man” and for “man the creator of the vessel”? In other words, may not these “fixed laws,” and that “necessity” of which you admit the existence, represent the perpetual pressure of the Creator’s hand, or will, upon the Universe?