Xir.] THEOLOGY AND EVOLUTION. 325 



which took j)lace in tlie production of the bodies of other 

 animals, and of the whole material universe. 



Of course if it can be demonstrated that that difference 

 of which Mr. Wallace asserts the existence, does really 

 exist, it is plain that we then have to do with facts not 

 only harmonizing with religion, but, as it were, preaching 

 and proclaiming it. 



It is not, however, necessary for Christianity that any 

 such view should prevail. Man, according to the old 

 scholastic definition, is " a rational animal " (animal ra- 

 tionale), and his animality is distinct in nature from his 

 rationality, though inseparably joined, during life, in one 

 common personality. Man's animal body must have had 

 a different source from that of the spiritual soul which 

 informs it, owing to the distinctness of the two orders to 

 which those two existences severally belong. 



Scripture seems plainly to indicate this when it says : 

 "God made man from the dust of the earth, and 

 breathed into his nostrils the breath of life." This is a 

 plain and direct statement that man's hoclij was not created 

 in the primary and absolute sense of the word, but was 

 evolved from pre-existing material (symbolized by the 

 term " dust of the earth "), and was therefore only deriva- 

 tively created, i. e. by the operation of secondary laws. His 

 sold, on the other liand, was created in quite a different 

 way, not by any pre-existing means, external to God him- 

 self, but by the direct action of the Almighty, symbolized 

 by the term " breathing : " the very form adopted by 

 Christ, when conferring the supernatural powers and 

 graces of the Christian dispensation, and a form still daily 

 used in the rites and ceremonies of the Church.^ 



1 Since the first edition of this work appeared, its author has liad tlie 

 satisfaction of meeting with the following jiassage : — "Man Avas made 



