Wedged between the strained relationship of Darwinism and Christianity, sits a number of responsive arguments that try to either defend or dismiss the validity of Darwinism entirely. On the one side of Darwinism, Asa Gray (1876), observes that the theory focuses on natural selection and survival of the fittest. Her argument contends that according to the principle of Darwinism, a collective view towards forms and species ought to be considered other than a more traditional singular understanding that prohibits considerations of a progressive process. To further get her point across, Gray poses the question as to whether “design belongs to the natural theologian or to the philosopher” (p. 378). In an attempt to address this question, Gray examines two hypotheses namely; divine mind or no divine mind in order to show which of them is stronger. She argues that the Darwinian system supports strengthens and overall syncs well with the theistic view of nature. The mere fact that Darwinism claims no finality in cause, according to Gray, can either put Darwinian evolution at odds with the principle of design as some people maintain; or give special exemption with respect to the principle due to the simple fact that it replaces a theory. On the other hand, Charles Hodge (1874) approaches the relationship between Darwinism and Christianity from a completely different angle than Gray. In his argument, he criticizes Darwinism for banishing God in that the theory challenges design in nature as a basis for its entire foundation. Hodge observes that the key concern among Christians is the fact that Darwinism refuses to grant the existence of final causes. It is from this, that the Hodge states that no teleologist can be a Darwinian. He goes on to argue that the assertion made through Darwinian evolution echoes an atheistic theory if logically carried out (p. 176). Both Gray and Hodge are great examples of how the conflict thesis arises between s