Asa Gray, an eminent and highly esteemed American botanist, who is particularly respected by Darwin, and is supported also by Sir Charles Lyell in "The Antiquity of Man," says in his essay on "Natural Selection not Incompatible with Natural Theology, a Free Examination of Darwin's Treatise" (London, Truebner, 1861), on page 29: "Agreeing that plants and animals {223} were produced by Omnipotent _fiat_ does not exclude the idea of natural order and what we call secondary causes. The record of the _fiat_--'Let the earth bring forth grass,' etc., 'the living creature,' etc.,--seems even to imply them, and leads to the conclusion that the different species were produced through natural agencies." And on page 38: "Darwin's hypothesis concerns the _order_ and not the _cause_, the _how_ and not the _why_ of the phenomena, and so leaves the question of design just where it was before." And finally, in a passage which is adopted by Sir Charles Lyell (ib. page 505): "We may imagine that events and operations in general go on in virtue simply of forces communicated at the first, and without any subsequent interference, or we may hold that now and then, and only now and then, there is a direct interposition of the Deity; or, lastly, we may suppose that all the changes are carried on by the immediate orderly and constant, however infinitely diversified, action of the intelligent efficient Cause." Mivart, an English Catholic, most decidedly advocates a reconcilability of Darwinian views, and especially of the evolution theory, as he establishes it with the full contents of Christian orthodoxy, in his remarkable book "On the Genesis of Species" (London and New York, Macmillan & Co., 2d. ed. 1871), in which we find a great many independent naturo-historical investigations. He assigns to the selection theory only a subordinate position, but on the other hand accepts an _evolution_, and, in close connection with R. Owen, explains it from inner and innate impulses of development of the organisms, which act now more slowly and gradually, now more by impulses; he places man as to {224} his _physical_ part entirely among the effects of the evolution principle, although, taking into consideration some utterances of Wallace, he thinks it possible, but not probable, that the creation and the preceding stage of his physical nature is also different from that of animals. But, on the other hand, in fully adopting the old scholastic creationism, he supposes a special creation of the _soul_, a separation of body and soul, which in this form is very contestable, and might better have been replaced by a separation of natural and rational or of physico-psychical and pneumatical parts of his being. With such a view of nature, he finds the fullest harmony between the evolution theory and religion, reconciles the plausible antagonism of creation and development by dividing the idea of creation into a primary