The present work is devoted chiefly to the discussion of three topics which, although in a measure independent one of the other, are, nevertheless, so closely allied that they may be viewed as parts of one and the same subject. The first of these topics embraces a brief sketch of the evolutionary theory from its earliest beginnings to the present time; the second takes up the pros and the cons of the theory as it now stands; while the third deals with the reciprocal and little-understood relations between Evolution and Christian faith. It is often supposed by those who should know better, that the Evolution theory is something which is of very recent origin; something about which little or nothing was known before the publication of Charles Darwin's celebrated work, ''The Origin of Species." Frequently, too, it is confounded with Darwinism, or some other modern attempt to explain the action of Evolution, or determine the factors which have been operative in the development of the higher from the lower forms of life. The purpose of the first six chapters of this book is to show that such views are unwarranted i that Evolution, far from being of recent date, is a theory whose germs are discernible in the earliest dawn of philosophic thought. In the two following chapters are given, in brief compass, some of the principal arguments which are usually adduced in favor of, or against, Evolution. These chapters, together with those which precede them, constitute Part First of the present volume; Part Second being wholly devoted to the consideration of the third topic, namely, Evolution in its relation to Catholic Dogma. For avowed Christians, to whatever creed they may belong, the subject relates to matters of grave import and abiding interest, and this import and interest great as they are from the nature of the theme itself, have been enhanced a hundred fold by the protracted and violent controversies to which Evolution has given rise, no less than by the many misconceptions which yet prevail, and the many doubts which still remain to be dissipated. Can a Catholic, can a Christian of any denomination, consistently with the faith he holds dear, be an evolutionist; or is there something in the theory that is so antagonistic to faith and Scripture as to render its acceptance tantamount to the denial of the fundamental tenets of religious belief? The question, as we shall learn, has been answered both affirmatively and negatively. But, as is evident, the response cannot be both yea and nay. It must be one or the other, and the query now is, which answer is to be given, the negative or the affirmative? Whatever may be the outcome of the controversy, whatever may be the results of future research and discovery, there is absolutely no room for ape prehension respecting the claims and authority of Scripture and Catholic Dogma. Science will never be able to contradict aught that God has revealed; for it is not possible that the Divine works and the Divine words should ever be in any relation to each other but one of the most perfect harmony. Doubts and difficulties may obtain for a time; the forces of error may for a while appear triumphant; the testimonies of the Lord may be tried to the uttermost; but in the long run it will always be found, as has so often been the case in the past, that the Bible and faith, like truth, will come forth unharmed and intact from any ordeal, however severe, to which they may be subjected. For error is impotent against truth; the pride of man's intellect is of no avail against the wisdom of the Almighty. False teaching and false views of nature are but the vain projections of the imaginations of men; false theories and false hypotheses are often no more than what St. Augustine aptly designates" the great absurdities of great teachers-magna magnorum deliramenta doctorum.