Now, just as evidently as the Holy Scripture is favorable, in general and as a whole, to the idea of evolution, so certainly it seems to reject it precisely at that point where the whole interest of our question lies; namely, in reference to the origin of the single species. For here, when treating of the creation of plants as well us of animals, it is said in most distinct words: "_after his kind_." But the contradiction is only apparent. As to the way and manner in which God created every species, whether he used secondary causes or not, nothing else is said than that God created every species, that the creatures exist in distinctly marked species, and that these species are not chance, but lie in the plan of God--that they are his work. This fact, that it was God who wished to create each species as species, and in reality created it, is just as firmly established, if the species came forth from one another and were developed in gradual transitions, as if they received their existence in some other way. As, in the fifth day's work, we find simply the words: "And God said, _Let the earth bring forth_ the living creature: and it was so;" and "_God made_ the beast of the earth,"--in precisely the same way {314} God could indeed _create_ single plants and animals _after their kind_, in such a way that one should come forth from another, that they should be developed from one another. Sec. 2. _The Creation of Man._ The most important facts which we have to mention, as bearing upon the position of the Christian doctrine of the creation of man in reference to the evolution theory, have been treated of in Chapter I, _A_. We have especially convinced ourselves of the fact, that the new, even if it has its secondary causes, and comes into existence in gradual development, is no less a creation of God, and has no less the full value of the new, than if it were created instantaneously. Likewise man also stands before us untouched in the full newness and dignity of his being, in the full qualitative and not simply quantitative superiority of the highest gifts of his mind, and especially of his personality, his ego, his liberty,--in one word, in his full image of God,--whether we have to look upon him as created in gradual development or as created suddenly. There are two circumstances in the Biblical account from which we see that, although it is naturally silent as to the descent problem, it not only knows and acknowledges the connection of man with the lower creatures of the earth, but also expressly directs attention to it.