404 EVOLUTION, OLD AND NEW. 



^uivoque that we are what we are through the will of 

 God. The theologian, on the other hand, starts with 

 God, and finds himself driven through this to evolution, 

 as surely as we found ourselves driven through evolu- 

 tion to the omnipresence of God. 



Let us look a little more closely at the ground which 

 the Church of Eome and the Evolutionist hold in com- 

 mon. St. Paul speaks of there being "one body and 

 one spirit," and of one Gt)d as being " above all, and 

 through all, and in you all."* Again, he tells us that 

 we are members of God's body, " of his flesh and of his 

 bones ; " f in another place he writes that God has re- 

 conciled us to himself, " in the body of his flesh," J and 

 in yet another of the Spirit of God " dwelling in us." § 

 St. Paul indeed is continually using language which 

 implies the closest physical as well as spiritual union 

 between God and those at any rate of mankind who 

 were Christians. Then he speaks of our "being builded 

 together for an habitation of God through the spirit,"|l 

 and of our being "filled with the fulness of God." IT He 

 calls Christian men's bodies "temples of the Holy 

 Spirit," ** in fact it is not too much to say that he 

 regarded Christian men's limbs as the actual living 

 organs of God himself, for the expressions quoted 

 above — and many others could be given — come to no 

 less than this. It follows that since any man could 

 unite himself to "the flesh and bones" of God by 

 becoming a Christian, Paul had a perception of 

 the unity at any rate of human life; and what Paul 



• Eph. iv. 3, 4, 5. t Eph. v. 30. J Ool. i. 22. § Rom. viii. 2. 

 II Eph. ii. 22. t Eph. iii. 19. ** 1 Cor. vii. 19. 



