[117] other being, and that some adherents of Darwinism^a are in great distress about the fact that they cannot make the young chimpanzees, even after many more months than a human being needs, in order to learn his first words. So there is indeed a jump, a qualitative difference, between man as we know him today, and any other living being on earth. To explain this, theologians have emphasized a special interfering act of creation by a highest divine Being. Now I would say, here again, the situation is one of confusion and even of demonic interference from both sides. The way in which the historical man whom we know--who has language, communicative language--has arisen, does not make any difference for the quality of his being. The development towards man is--as [is] every development--slow, and goes in many slow transitory steps. On the other hand, there is suddenly a speed in the development of nature, something new appears, something which is qualitatively different from all other beings which existed before. This is so in the gene development of life on earth, and it is so in those mutations which finally produce this being which we call our self, historical man, man who has history^b, who has language^c, who has universals, who has freedom^d, who has responsibility, who has guilt, who knows about the temporal as well as about the eternal. We are not able to say in scientific terms when this man appears. We don't know how much we must attribute to slow steps of transition, and how much to speeded-up jumps of new appearances. This doesn’t matter. On the contrary: man is not separated from nature. Man's state can be seen in creation^e, fall^f, and salvation^g--the three