of development in the organisms themselves or in an immaterial cause acting upon the organisms from within. The first as well as the second point of view is in full harmony with the religious view of things. We do not conceal that on the ground of all other analogies we sympathize more with those who look for the determining influences of the origin of new species rather within than without nature, and who, while {273} looking at that which the higher species have in common with the lower, do not forget or neglect the new, the original, which they possess. But we are indeed neither obliged nor entitled, in the name of religion, to take beforehand in the realm of scientific investigation the side of the one or the other direction of investigation, or even of the one or the other result of investigation, before it is arrived at. Let us unreservedly allow scientists free investigation in their realm, so long as they do not meddle with ethical or religious principles, and quietly await their results. These results, when once reached, may correspond ever so closely with our present view and our speculative expectations, or in both relations be ever so surprising and new; the one case as well as the other has already happened: at any rate they will not affect our religious principles, but only enrich our perception of the way and manner of divine activity in the world, and thereby give new food and refreshment, to our religious life. * * * * * A. THE DARWINISTIC PHILOSOPHEMES IN THEIR POSITION REGARDING THEISM. Sec. 5. _The Naturo-Philosophic Supplements of Darwinism and Theism._ We still have to discuss the position of theism in reference to the _philosophic_ problems to which a Darwinistic view of nature sees itself led, and in the first place its position in reference to the naturo-philosophic theories with which the descent idea tries to complete itself.