ÆäÀÌÁö À̹ÌÁö
PDF
ePub

I will conclude this lecture by mentioning an incident which caused some sensation at the time, and which has often been somewhat misrepresented. In the autumn of 1864 a great number of English men of science were requested to sign a paper to the effect that no contradiction could exist between the divine revelations in the Bible and those in nature; that it was to be regretted that certain people had made use of natural science in order to dispute the truth of Holy Writ, etc. It is strange that over 200 people, among whom were some eminent men of science, should have signed this paper; for it is awkwardly drawn up in parts, it proceeded from a perfectly unknown person, and there is a strong suspicion that it was intended to be used for a demonstration against certain eminent geologists; besides which there was no reason why the savants should make such a professio fidei, still less was the author of the paper in any way entitled to require it of them. For this reason Sir F. Herschel and many others refused to sign, expressly stating, however, that they did not believe that there was any contradiction between the Bible and science. I should certainly not have signed, first of all because the form did not seem to me to be correctly drawn up. The Athenæum tried to revenge itself on the theologians by proposing another declaration, a kind of parody on the first, which should be signed by theologians and men of science alike. Of course the invitation to sign was not seriously meant, the newspaper only wished to defend of the reckoning of time. The result of the progress of natural science is sometimes to make us understand more clearly some passages in the profane writers; much more then is this progress likely to throw light on the word of God when the latter treats of created things."

the rights of men of science against theologians, and to oppose one demonstration to the other. Probably the author of the second declaration thought that theologians would be much embarrassed by it. That was not the case; in my opinion, apart from its intention and object, any theologian might sign the declaration. The two forms are as follows:

We, the undersigned students of the natural sciences, desire to express our sincere regret, that researches into scientific truth are perverted by some in our own times into occasion for casting doubt upon the truth and authenticity of the Holy Scriptures.

We conceive that it is impossible for the word of God, as written in the book of nature, and God's word written in Holy Scripture, to contradict one another, however much they may appear to differ.

We are not forgetful that physical science is not complete, but is only in a condition of progress, and that at present our finite reason enables us only to see through a glass darkly; and we confidently believe that a time will come when the two records will be seen to agree in every particular.

We cannot but deplore that natural science should be looked upon with suspicion by many who do not make a study of it, merely on account of the unadvised manner in which some are placing it in opposition to Holy Writ.

We, the undersigned students of theology, and of nature, desire to express our sincere regret, that common notions of religious truth are perverted by some in our own times into occasion for casting reproach upon the advocates of demonstrated or highly probable scientific theories.

We conceive that it is impossible for the word of God, as correctly read in the book of nature, and the word of God as truly interpreted out of the Holy Scripture, to contradict one another, however much they may appear to differ.

We are not forgetful that neither theological interpretation nor physical knowledge is yet complete, but that both are in a condition of progress; and that at present our finite reason enables us only to see both one and the other as through a glass darkly; and we confidently believe that a time will come when the two records will be seen to agree in every particular.

We cannot but deplore that religion should be looked upon with suspicion by some, and science by others, by the students of either who do not make a study of the other, merely on account of the unadvised manner in which some are placing religion in opposition to science, and some are placing science in opposition to religion.

We believe that it is the duty of every scientific student to investigate nature simply for the purpose of elucidating truth, and that if he finds that some of his results appear to be in contradiction to the written word, or rather to his own interpretations of it, which may be erroneous, he should not presumptuously affirm that his own conclusions must be right, and the statements of Scripture wrong; rather leave the two side by side till it shall please God to allow us to see the manner in which they may be reconciled.

Instead of insisting upon the seeming differences between science and the Scriptures, it

would be as well to rest in faith

upon the points in which they agree.1

We believe that it is the duty of every theological student to investigate the Scriptures, and of every scientific student to investigate nature, simply for the purpose of elucidating truth. And if either should find that some of his results appear to be in contradiction, whether to Scripture or to nature, or rather to his own interpretation of one or the other, which may be erroneous, he should not affirm as with certainty that his own conclusion must be right, and the other interpretation wrong; but should leave the two side by side for further inquiry into both, until it shall please God to allow us to arrive at the manner in which they may be reconciled.

In the meanwhile, instead of insisting, and least of all with acrimony or injurious statements about others, upon the seeming differences between science and the Scriptures, it would be a

thousand times better to rest in faith as to our future state, in hope as to our coming knowledge, in charity as to our present differences.

1 The first declaration was published in the Athenæum of Sept. 17, 1864,

p. 375. The second in that of Oct. 8, 1864, p. 464.

VI.

GENERAL EXPLANATION OF THE MOSAIC HEXÆMERON.

I HAVE already proved at length that the object of the Bible is not to give us scientific teaching, but only to impart to us religious and moral truths. That God created the world is apparently such a religious truth; the Bible, therefore, is quite on its own ground when it tells us this in the first verses of Genesis. But why does it not confine itself to this simple, uncontested theological statement? why does it give in the rest of the chapter that which seems to belong more to science than to dogma or morality, a history of the development of the kosmos?

If Moses says more than "In the beginning God created the heavens and the earth," or if God has revealed anything further than this, this further revelation must be of religious, moral, and theological importance, and it must have been revealed because of this theological importance, and not because of its scientific interest. It is in fact only necessary to read the first chapters attentively in order to find out the theological truths, which are plainly enough expressed in it, although they are not formulated as dogmatic statements. I will just enumerate these before I proceed to explain the chapter, because, as you will perceive, it will materially facilitate further inquiries. 1. The general statement, "God created the heavens

and the earth," is made more distinct, although not more complete, if we add to the general idea of heaven and earth an enumeration of the principal things which are contained in this idea, e.g. the stars, plants, animals, etc. It was not absolutely necessary that Moses should add this enumeration, but he might have had reasons for it, and we shall see later what these reasons were. His first statement is therefore illustrated and explained by the further relation given in this chapter. We see the heavens bright with the sun, moon, and stars, and covered with clouds from which the rain pours down upon the earth. Moses teaches us that it is God who has created the firmament, and the waters of the firmament, and it is God who has made the two great lights and the stars, and set them in the firmament of the heavens to give light upon the earth. On the earth we see the land covered with various kinds of herbs and trees, we see air, water, and land inhabited by all kinds of animals; Moses teaches us that it is God who has caused the waters to be gathered together into one place, and the dry land to appear; it is God who has commanded that the earth should bring forth herbs and trees after their kind, that is, of different kinds; and that there should be fruit-bearing trees, which could therefore reproduce themselves, and from which the herbs and trees which we now see have sprung. It is God who has made the animals in the water, in the air, and on the land, and He has blessed them, and said, "Be fruitful and multiply." He has therefore given them the power of propagating their species, so that although the animals now living have not been created directly by God, they are descended from those first

« ÀÌÀü°è¼Ó »