[168] For Dr. Turner, see his Companion to the Book of Genesis, London and New York, 1841, pp. 216-219. For McClintock and Strong, see their Cyclopaedia of Biblical Knowledge, etc., article Deluge. For similar surrenders of the Deluge in various other religious encyclopedias and commentaries, see Huxley, Essays on controverted questions, chap. xiii.
The time when the struggle was relinquished by enlightened theologians of the Roman Catholic Church may be fixed at about 1862, when Reusch, Professor of Theology at Bonn, in his work on The Bible and Nature, cast off the old diluvial theory and all its supporters, accepting the conclusions of science.[169]
[169] See Reusch, Bibel und Natur, chap. xxi.
But, though the sacred theory with the Deluge of Noah as a universal solvent for geological difficulties was evidently dying, there still remained in various quarters a touching fidelity to it. In Roman Catholic countries the old theory was widely though quietly cherished, and taught from the religious press, the pulpit, and the theological professor's chair. Pope Pius IX was doubtless in sympathy with this feeling when, about 1850, he forbade the scientific congress of Italy to meet at Bologna.[170]
[170] See Whiteside, Italy in the Nineteenth Century, vol. iii, chap. xiv.
In 1856 Father Debreyne congratulated the theologians of France on their admirable attitude: "Instinctively," he says, "they still insist upon deriving the fossils from Noah's Flood."[171] In 1875 the Abbe Choyer published at Paris and Angers a text-book widely approved by Church authorities, in which he took similar ground; and in 1877 the Jesuit father Bosizio published at Mayence a treatise on Geology and the Deluge, endeavouring to hold the world to the old solution of the problem, allowing, indeed, that the "days" of Creation were long periods, but making atonement for this concession by sneers at Darwin.[172]
[171] See Zoeckler, vol. ii, p. 472.
[172] See Zoeckler, vol. ii, p. 478, and Bosizio, Geologie und die Sundfluth, Mayence, 1877, preface, p. xiv.
In the Russo-Greek Church, in 1869, Archbishop Macarius, of Lithuania, urged the necessity of believing that Creation in six days of ordinary time and the Deluge of Noah are the only causes of all that geology seeks to explain; and, as late as 1876, another eminent theologian of the same Church went even farther, and refused to allow the faithful to believe that any change had taken place since "the beginning" mentioned in Genesis, when the strata of the earth were laid, tilted, and twisted, and the fossils scattered among them by the hand of the Almighty during six ordinary days.[173]
[173] See Zoeckler, vol. ii, p. 472, 571, and elsewhere; also citations in Reusch and Shields.
In the Lutheran branch of the Protestant Church we also find echoes of the old belief. Keil, eminent in scriptural interpretation at the University of Dorpat, gave forth in 1860 a treatise insisting that geology is rendered futile and its explanations vain by two great facts: the Curse which drove Adam and Eve out of Eden, and the Flood that destroyed all living things save Noah, his family, and the animals in the ark. In 1867, Phillippi, and in 1869, Dieterich, both theologians of eminence, took virtually the same ground in Germany, the latter attempting to beat back the scientific hosts with a phrase apparently pithy, but really hollow--the declaration that "modern geology observes what is, but has no right to judge concerning the beginning of things." As late as 1876, Zugler took a similar view, and a multitude of lesser lights, through pulpit and press, brought these antiscientific doctrines to bear upon the people at large--the only effect being to arouse grave doubts regarding Christianity among thoughtful men, and especially among young men, who naturally distrusted a cause using such weapons.
For just at this time the traditional view of the Deluge received its death-blow, and in a manner entirely unexpected. By the investigations of George Smith among the Assyrian tablets of the British Museum, in 1872, and by his discoveries just afterward in Assyria, it was put beyond a reasonable doubt that a great mass of accounts in Genesis are simply adaptations of earlier and especially of Chaldean myths and legends. While this proved to be the fact as regards the accounts of Creation and the fall of man, it was seen to be most strikingly so as regards the Deluge. The eleventh of the twelve tablets, on which the most important of these inscriptions was found, was almost wholly preserved, and it revealed in this legend, dating from a time far earlier than that of Moses, such features peculiar to the childhood of the world as the building of the great ship or ark to escape the flood, the careful caulking of its seams, the saving of a man beloved of Heaven, his selecting and taking with him into the vessel animals of all sorts in couples, the impressive final closing of the door, the sending forth different birds as the flood abated, the offering of sacrifices when the flood had subsided, the joy of the Divine Being who had caused the flood as the odour of the sacrifice reached his nostrils; while throughout all was shown that partiality for the Chaldean sacred number seven which appears so constantly in the Genesis legends and throughout the Hebrew sacred books.
Other devoted scholars followed in the paths thus opened--Sayce in England, Lenormant in France, Schrader in Germany--with the result that the Hebrew account of the Deluge, to which for ages theologians had obliged all geological research to conform, was quietly relegated, even by most eminent Christian scholars, to the realm of myth and legend.[174]
[174] For George Smith, see his Chaldean Account of Genesis, New York, 1876, especially pp. 36, 263, 286; also his special work on the subject. See also Lenormant, Les Origins de l'Histoire, Paris, 1880, chap. viii. For Schrader, see his The Cuneiform Inscriptions and the Old Testament, Whitehouse's translation, London, 1885, vol. i, pp. 47-49 and 58-60, and elsewhere.
Sundry feeble attempts to break the force of this discovery, and an evidently widespread fear to have it known, have certainly impaired not a little the legitimate influence of the Christian clergy.
And yet this adoption of Chaldean myths into the Hebrew Scriptures furnishes one of the strongest arguments for the value of our Bible as a record of the upward growth of man; for, while the Chaldean legend primarily ascribes the Deluge to the mere arbitrary caprice of one among many gods (Bel), the Hebrew development of the legend ascribes it to the justice, the righteousness, of the Supreme God; thus showing the evolution of a higher and nobler sentiment which demanded a moral cause adequate to justify such a catastrophe.
Unfortunately, thus far, save in a few of the broader and nobler minds among the clergy, the policy of ignoring such new revelations has prevailed, and the results of this policy, both in Roman Catholic and in Protestant countries, are not far to seek. What the condition of thought is among the middle classes of France and Italy needs not to be stated here. In Germany, as a typical fact, it may be mentioned that there was in the year 1881 church accommodation in the city of Berlin for but two per cent of the population, and that even this accommodation was more than was needed. This fact is not due to the want of a deep religious spirit among the North Germans: no one who has lived among them can doubt the existence of such a spirit; but it is due mainly to the fact that, while the simple results of scientific investigation have filtered down among the people at large, the dominant party in the Lutheran Church has steadily refused to recognise this fact, and has persisted in imposing on Scripture the fetters of literal and dogmatic interpretation which Germany has largely outgrown. A similar danger threatens every other country in which the clergy pursue a similar policy. No thinking man, whatever may be his religious views, can fail to regret this. A thoughtful, reverent, enlightened clergy is a great blessing to any country, and anything which undermines their legitimate work of leading men out of the worship of material things to the consideration of that which is highest is a vast misfortune.[175]
[175] For the foregoing statements regarding Germany the writer relies on his personal observation as a student at the University of Berlin in 1856, as a traveller at various periods afterward, and as Minister of the United States in 1879, 1880, and 1881.
IV. Final Efforts At Compromise.--The Victory Of
Science Complete.
Before concluding, it may be instructive to note a few especially desperate attempts at truces or compromises, such as always appear when the victory of any science has become absolutely sure. Typical among the earliest of these may be mentioned the effort of Carl von Raumer in 1819. With much pretension to scientific knowledge, but with aspirations bounded by the limits of Prussian orthodoxy, he made a laboured attempt to produce a statement which, by its vagueness, haziness, and "depth," should obscure the real questions at issue. This statement appeared in the shape of an argument, used by Bertrand and others in the previous century, to prove that fossil remains of plants in the coal measures had never existed as living plants, but had been simply a "result of the development of imperfect plant embryos"; and the same misty theory was suggested to explain the existence of fossil animals without supposing the epochs and changes required by geological science.
In 1837 Wagner sought to uphold this explanation; but it was so clearly a mere hollow phrase, unable to bear the weight of the facts to be accounted for, that it was soon given up.
Similar attempts were made throughout Europe, the most noteworthy appearing in England. In 1853 was issued an anonymous work having as its title A Brief and Complete Refutation of the Anti-Scriptural Theory of Geologists: the author having revived an old idea, and put a spark of life into it--this idea being that "all the organisms found in the depths of the earth were made on the first of the six creative days, as models for the plants and animals to be created on the third, fifth, and sixth days."[176]
[176] See Zoeckler, vol. ii, p. 475.
But while these attempts to preserve the old theory as to fossil remains of lower animals were thus pressed, there appeared upon the geological field a new scientific column far more terrible to the old doctrines than any which had been seen previously.
For, just at the close of the first quarter of the nineteenth century, geologists began to examine the caves and beds of drift in various parts of the world; and within a few years from that time a series of discoveries began in France, in Belgium, in England, in Brazil, in Sicily, in India, in Egypt, and in America, which established the fact that a period of time much greater than any which had before been thought of had elapsed since the first human occupation of the earth. The chronologies of Archbishop Usher, Petavius, Bossuet, and the other great authorities on which theology had securely leaned, were found worthless. It was clearly seen that, no matter how well based upon the Old Testament genealogies and lives of the patriarchs, all these systems must go for nothing. The most conservative geologists were gradually obliged to admit that man had been upon the earth not merely six thousand, or sixty thousand, or one hundred and sixty thousand years. And when, in 1863, Sir Charles Lyell, in his book on The Antiquity of Man, retracted solemnly his earlier view--yielding with a reluctance almost pathetic, but with a thoroughness absolutely convincing--the last stronghold of orthodoxy in this field fell.[177]
[177] See Prof. Marsh's address as President of the Society for the Advancement of Science, in 1879; and for a development of the matter, see the chapters on The Antiquity of Man and Egyptology and the Fall of Man and Anthropology, in this work.
The supporters of a theory based upon the letter of Scripture, who had so long taken the offensive, were now obliged to fight upon the defensive and at fearful odds. Various lines of defence were taken; but perhaps the most pathetic effort was that made in the year 1857, in England, by Gosse. As a naturalist he had rendered great services to zoological science, but he now concentrated his energies upon one last effort to save the literal interpretation of Genesis and the theological structure built upon it. In his work entitled Omphalos he developed the theory previously urged by Granville Penn, and asserted a new principle called "prochronism." In accordance with this, all things were created by the Almighty hand literally within the six days, each made up of "the evening and the morning," and each great branch of creation was brought into existence in an instant. Accepting a declaration of Dr. Ure, that "neither reason nor revelation will justify us in extending the origin of the material system beyond six thousand years from our own days," Gosse held that all the evidences of convulsive changes and long epochs in strata, rocks, minerals, and fossils are simply "appearances"--only that and nothing more. Among these mere "appearances," all created simultaneously, were the glacial furrows and scratches on rocks, the marks of retreat on rocky masses, as at Niagara, the tilted and twisted strata, the piles of lava from extinct volcanoes, the fossils of every sort in every part of the earth, the foot-tracks of birds and reptiles, the half-digested remains of weaker animals found in the fossilized bodies of the stronger, the marks of hyenas' teeth on fossilized bones found in various caves, and even the skeleton of the Siberian mammoth at St. Petersburg with lumps of flesh bearing the marks of wolves' teeth--all these, with all gaps and imperfections, he urged mankind to believe came into being in an instant. The preface of the work is especially touching, and it ends with the prayer that science and Scripture may be reconciled by his theory, and "that the God of truth will deign so to use it, and if he do, to him be all the glory."[177] At the close of the whole book Gosse declared: "The field is left clear and undisputed for the one witness on the opposite side, whose testimony is as follows: `In six days Jehovah made heaven and earth, the sea, and all that in them is.'" This quotation he placed in capital letters, as the final refutation of all that the science of geology had built.
[177] See Gosse, Omphalos, London, 1857, p. 5, and passim; and for a passage giving the keynote of the whole, with a most farcical note on coprolites, see pp. 353, 354.
In other parts of Europe desperate attempts were made even later to save the letter of our sacred books by the revival of a theory in some respects more striking. To shape this theory to recent needs, vague reminiscences of a text in Job regarding fire beneath the earth, and vague conceptions of speculations made by Humboldt and Laplace, were mingled with Jewish tradition. Out of the mixture thus obtained Schubert developed the idea that the Satanic "principalities and powers" formerly inhabiting our universe plunged it into the chaos from which it was newly created by a process accurately described in Genesis. Rougemont made the earth one of the "morning stars" of Job, reduced to chaos by Lucifer and his followers, and thence developed in accordance with the nebular hypothesis. Kurtz evolved from this theory an opinion that the geological disturbances were caused by the opposition of the devil to the rescue of our universe from chaos by the Almighty. Delitzsch put a similar idea into a more scholastic jargon; but most desperate of all were the statements of Dr. Anton Westermeyer, of Munich, in The Old Testament vindicated from Modern Infidel Objections. The following passage will serve to show his ideas: "By the fructifying brooding of the Divine Spirit on the waters of the deep, creative forces began to stir; the devils who inhabited the primeval darkness and considered it their own abode saw that they were to be driven from their possessions, or at least that their place of habitation was to be contracted, and they therefore tried to frustrate God's plan of creation and exert all that remained to them of might and power to hinder or at least to mar the new creation." So came into being "the horrible and destructive monsters, these caricatures and distortions of creation," of which we have fossil remains. Dr. Westermeyer goes on to insist that "whole generations called into existence by God succumbed to the corruption of the devil, and for that reason had to be destroyed"; and that "in the work of the six days God caused the devil to feel his power in all earnest, and made Satan's enterprise appear miserable and vain."[178]
[178] See Shields's Final Philosophy, pp. 340 et seq., and Reusch's Nature and the Bible (English translation, 1886), vol. i, pp. 318-320.
Such was the last important assault upon the strongholds of geological science in Germany; and, in view of this and others of the same kind, it is little to be wondered at that when, in 1870, Johann Silberschlag made an attempt to again base geology upon the Deluge of Noah, he found such difficulties that, in a touching
passage, he expressed a desire to get back to the theory that fossils were "sports of Nature."[179]
[179] See Reusch, vol. i, p. 264.
But the most noted among efforts to keep geology well within the letter of Scripture is of still more recent date. In the year 1885 Mr. Gladstone found time, amid all his labours and cares as the greatest parliamentary leader in England, to take the field in the struggle for the letter of Genesis against geology.
On the face of it his effort seemed Quixotic, for he confessed at the outset that in science he was "utterly destitute of that kind of knowledge which carries authority," and his argument soon showed that this confession was entirely true.
But he had some other qualities of which much might be expected: great skill in phrase-making, great shrewdness in adapting the meanings of single words to conflicting necessities in discussion, wonderful power in erecting showy structures of argument upon the smallest basis of fact, and a facility almost preternatural in "explaining away" troublesome realities. So striking was his power in this last respect, that a humorous London chronicler once advised a bigamist, as his only hope, to induce Mr. Gladstone to explain away one of his wives.
History Of The Warfare Of Science With Theology In Christendom Page 30
