the doctrine of evolution to be materialistic in its implications. There are able writers who have done good service in illustrating portions of the general doctrine, and are at the same time avowed materialists. One may be a materialist, whatever his scientific theory of things; and to such a person the materialism naturally seems to be a logical consequence from the scientific theory. We have received this evening a communication from Prof. Ernst Haeckel, of Jena, in which he lays down five theses regarding the doctrine of evolution:
1. "The general doctrine appears to be already unassailably founded.
2. "Thereby every supernatural creation is completely excluded.
3. "Transformism and the theory of descent are inseparable constituent parts of the doctrine of evolution.
4. "The necessary consequence of this last conclusion is the descent of man from a series of vertebrates."
So far, very good; we are within the limits of scientific competence, where Prof. Haeckel is strong. But now, in his fifth thesis, he enters the region of metaphysics—the transcendental region, which science has no competent methods of exploring—and commits himself to a dogmatic assertion:
5. "The belief in an 'immortal soul' and in 'a personal God' are therewith" (i. e., with the four preceding statements) "completely ununitable (völlig unwereinbar)."
Now, if Prof. Haeckel had contented himself with asserting that these two beliefs are not susceptible of scientific demonstration; if he had simply said that they are beliefs concerning which a scientific man, in his scientific capacity, ought to refrain from making assertions because Science knows nothing whatever about the subject—he would have occupied an impregnable position. His fifth thesis would have been as indisputable as his first four. But Prof. Haeckel does not stop here. He declares virtually that, if an evolutionist is found entertaining the beliefs in a personal God and an immortal soul, nevertheless these beliefs are not philosophically reconcilable with his scientific theory of things, but are mere remnants of an old-fashioned superstition from which he has not succeeded in freeing himself.
Here one must pause to inquire what Prof. Haeckel means by "a persona] God." If he refers to the Latin conception of a God remote from the world of phenomena and manifested only through occasional interference—the conception that has until lately prevailed in the Western world since the time of St. Augustine—then we may agree with him; the practical effect of the doctrine of evolution is to abolish such a conception. But with regard to the Greek conception entertained by St. Athanasius; the concep-
