that cause is found in the nature of the theory and its effects on those who consistently believe it.
The technical meaning of the term may be said to be a structural change in the direction of development into higher forms of existence, brought about by internal force without external aid.
There is also a scientific classification of the subject, into sub-organic, organic, and super-organic evolution. Sub-organic evolution applies to the development of non-living matter; organic, to the development of vegetable and animal life; and super-organic, to the development of intellectual, moral, and spiritual life. But while the subject is thus classified for convenience, it is all one doctrine, and is meant to describe one process of development from the non-living realm to the spiritual.
There is also one theory which is called causal, and another which is called modal, evolution. According to the former, evolution is the first cause of all life, which, of course, excludes God as the First Cause; and according to the latter, evolution is the mode, or method, used by God in creation.
Now, the Church has vital reasons for fighting this philosophical guess. One reason is, that it is entirely unsupported by facts, and is therefore altogether unproven. But if this were the only reason, the Church could be convicted of the supreme folly of her entire history, for turning aside to fight an unproven guess. A more vital reason is that the theory does not stop with the natural realm, but goes right on up into the realm of spiritual truth, and assumes to pronounce on the most vital spiritual realities in such a way that the logic of the theory, if consistently accepted, utterly
