the imagination.  It challenges our faith in the immanency and in the ceaseless activity of God in his world; it brings the creative energy down from its celestial abode and clothes it with the flesh and blood of animal life.  It may chill and shock us; it shows us that we are of the earth earthy; yea, that we are of the animal beastly; it presses us down in matter; it puts out the lights to which we have so long turned as lighting our origin; the words “sacred,” “divine,” “holy,” and “celestial,” as applied to our origin and development, we have no longer any use for, nor for any words or ideas that set us apart from the rest of creation—­above it in our origin or apart from it in our relations.  The atmosphere of mystery and miracle and sanctity that our religious training has thrown around our introduction upon this planet and around our relations and destiny science dispels.  Our language and many of our ideas and habits of thought date back to pre-scientific times—­when there were two worlds, the heavenly and the earthly, separated by a gulf.  Now we know that the two worlds are one, that they are inseparably blended; that the celestial and the terrestrial are under the same law; that we can never be any more in the heavens than we are here and now, nor any nearer the final sources of life and power; that the divine is underfoot as well as overhead; that we are part and parcel of the physical universe, and take our chances in the cosmic processes the same as the rest, and draw upon the same fund of animal life that the other creatures do.  We are identified with the worm underfoot no less than with the stars overhead.  We are not degraded by such a thought, but the whole of creation is lifted up.  Our minds and bodies are not less divine, but all things are more divine.  We have to gird up our loins and try to summon strength to see this tremendous universe as it is, alive and divine to the last particle and embosomed in the Infinite.

II

Evolution is not the final explanation of the universe, but it is probably the largest generalization of the modern mind.  Science has to start somewhere, and it starts with the universe as it finds it and seeks to trace secondary or proximate causes; the evolutionist seeks to trace the footsteps of creative energy in the world of animal life.  How did God make man?  Out of the dust of the earth, says the Bible of our fathers.  The evolutionist teaches essentially the same thing, only he does not abridge the process as the catechism has abridged it for us; he would fain unfold the whole long road that man has traveled from the first protozoic cell to the vast communities of cells that now make up his physical life.  He would show how man has risen on stepping-stones of his dead self.  These stepping-stones have been the animal forms below him.  In them and through them something, some impulse, some force, has mounted and mounted through all the enormous lapse of geologic time.  In imagination we see the dim, shadowy man, restless and struggling in a vast number of earlier forms.  He has struggled upward through the invertebrates, through the fish, through the reptile, through the lower mammals, through his simian ancestors till he reaches his goal in the man we know.