THEISTIC AND ATHEISTIC EVOLUTION 33 



belonging to the senses, which correspond to those 

 of beasts. In man the one soul is capable of all 

 the activities which a beast can exercise, but in 

 addition it raises itself to the higher functions of 

 the will and intellect, and thus it towers above the 

 sphere of animal life. It is because of this 

 essential superiority of man, in respect of his 

 spiritual activity, to what is animal and material, 

 that we are forced to assume the existence of a 

 simple, spiritual soul in man, a soul which continues 

 to exist after death, although it can obviously no 

 longer exercise its lower functions, when once it is 

 separated from the body. 1 



Having made these preliminary statements, I 

 can proceed to a short comparison between the 

 theistic and the monistic doctrines of evolution. 



In considering the theistic doctrine we are con 

 fronted by the problem of creation. This problem 

 is not contrary to reason, as the finite existence 

 must have a finite beginning in an infinite existence 

 which alone has in itself the ground of its being. 

 This is perfectly reasonable, even if we cannot 

 imagine how it came to pass. Here therefore we 

 have one problem, and if it is solved in the manner 

 approved by the Christian theory of life, it enables 

 us to solve all other problems in logical sequence. 

 But monism presents us not with one problem but 

 with thousands, all independent of one another, and 



1 In Part n. will be found some critical remarks upon the objections 

 raised against this postulate by Dr. Juliusburger in his speech during the 

 evening discussion. 



