History of the Warfare of Science with Theology in Christendom Part 24

This attempt to scare men from the science having failed, various other means were taken. To say nothing about England, it is humiliating to human nature to remember the annoyances, and even trials, to which the pettiest and narrowest of men subjected such Christian scholars in our own country as Benjamin Silliman and Edward Hitchc.o.c.k and Louis Aga.s.siz.

But it is a duty and a pleasure to state here that one great Christian scholar did honour to religion and to himself by quietly accepting the claims of science and making the best of them, despite all these clamours. This man was Nicholas Wiseman, better known afterward as Cardinal Wiseman. The conduct of this pillar of the Roman Catholic Church contrasts admirably with that of timid Protestants, who were filling England with shrieks and denunciations.(149)

(149) Wiseman, Twelve Lectures on the Connection between Science and Revealed Religion, first American edition, New York, 1837. As to the comparative severity of the struggle regarding astronomy, geology, etc., in the Catholic and Protestant countries, see Lecky's England in the Eighteenth Century, chap. ix, p. 525.

And here let it be noted that one of the most interesting skirmishes in this war occurred in New England. Prof. Stuart, of Andover, justly honoured as a Hebrew scholar, declared that to speak of six periods of time for the creation was flying in the face of Scripture; that Genesis expressly speaks of six days, each made up of "the evening and the morning," and not six periods of time.

To him replied a professor in Yale College, James Kingsley. In an article admirable for keen wit and kindly temper, he showed that Genesis speaks just as clearly of a solid firmament as of six ordinary days, and that, if Prof. Stuart had surmounted one difficulty and accepted the Copernican theory, he might as well get over another and accept the revelations of geology. The encounter was quick and decisive, and the victory was with science and the broader scholars.h.i.+p of Yale.(150)

(150) See Silliman's Journal, vol. x.x.x, p. 114.

Perhaps the most singular attempt against geology was made by a fine survival of the eighteenth century Don--Dean c.o.c.kburn, of York--to SCOLD its champions off the field. Having no adequate knowledge of the new science, he opened a battery of abuse, giving it to the world at large from the pulpit and through the press, and even through private letters.

From his pulpit in York Minster he denounced Mary Somerville by name for those studies in physical geography which have made her name honoured throughout the world.

But the special object of his antipathy was the British a.s.sociation for the Advancement of Science. He issued a pamphlet against it which went through five editions in two years, sent solemn warnings to its president, and in various ways made life a burden to Sedgwick, Buckland, and other eminent investigators who ventured to state geological facts as they found them.

These weapons were soon seen to be ineffective; they were like Chinese gongs and dragon lanterns against rifled cannon; the work of science went steadily on.(151)

(151) Prof. Goldwin Smith informs me that the papers of Sir Robert Peel, yet unpublished, contain very curious specimens of the epistles of Dean c.o.c.kburn. See also Personal Recollections of Mary Somerville, Boston, 1874, pp. 139 and 375. Compare with any statement of his religious views that Dean c.o.c.kburn was able to make, the following from Mrs. Somerville: "Nothing has afforded me so convincing a proof of the Deity as these purely mental conceptions of numerical and mathematical science which have been, by slow degrees, vouchsafed to man--and are still granted in these latter times by the differential calculus, now superseded by the higher algebra--all of which must have existed in that sublimely omniscient mind from eternity." See also The Life and Letters of Adam Sedgwick, Cambridge, 1890, vol. ii, pp. 76 and following.

III. THE FIRST GREAT EFFORT AT COMPROMISE, BASED ON THE FLOOD OF NOAH.

Long before the end of the struggle already described, even at a very early period, the futility of the usual scholastic weapons had been seen by the more keen-sighted champions of orthodoxy; and, as the difficulties of the ordinary attack upon science became more and more evident, many of these champions endeavoured to patch up a truce. So began the third stage in the war--the period of attempts at compromise.

The position which the compromise party took was that the fossils were produced by the Deluge of Noah.

This position was strong, for it was apparently based upon Scripture.

Moreover, it had high ecclesiastical sanction, some of the fathers having held that fossil remains, even on the highest mountains, represented animals destroyed at the Deluge. Tertullian was especially firm on this point, and St. Augustine thought that a fossil tooth discovered in North Africa must have belonged to one of the giants mentioned in Scripture.(152)

(152) For Tertullian, see his De Pallio, c. ii (Migne, Patr. Lat., vol. ii, p. 1033). For Augustine's view, see Cuvier, Recherches sur les Oss.e.m.e.nts fossiles, fourth edition, vol. ii, p. 143.

In the sixteenth century especially, weight began to be attached to this idea by those who felt the worthlessness of various scholastic explanations. Strong men in both the Catholic and the Protestant camps accepted it; but the man who did most to give it an impulse into modern theology was Martin Luther. He easily saw that scholastic phrase-making could not meet the difficulties raised by fossils, and he naturally urged the doctrine of their origin at Noah's Flood.(153)

(153) For Luther's opinion, see his Commentary on Genesis.

With such support, it soon became the dominant theory in Christendom: nothing seemed able to stand against it; but before the end of the same sixteenth century it met some serious obstacles. Bernard Palissy, one of the most keen-sighted of scientific thinkers in France, as well as one of the most devoted of Christians, showed that it was utterly untenable.

Conscientious investigators in other parts of Europe, and especially in Italy, showed the same thing; all in vain.(154) In vain did good men protest against the injury sure to be brought upon religion by tying it to a scientific theory sure to be exploded; the doctrine that fossils are the remains of animals drowned at the Flood continued to be upheld by the great majority of theological leaders for nearly three centuries as "sound doctrine," and as a blessed means of reconciling science with Scripture. To sustain this scriptural view, efforts energetic and persistent were put forth both by Catholics and Protestants.

(154) For a very full statement of the honourable record of Italy in this respect, and for the enlightened views of some Italian churchmen, see Stoppani, Il Dogma a le Scienze Positive, Milan, 1886, pp. 203 et seq.

In France, the learned Benedictine, Calmet, in his great works on the Bible, accepted it as late as the beginning of the eighteenth century, believing the mastodon's bones exhibited by Mazurier to be those of King Teutobocus, and holding them valuable testimony to the existence of the giants mentioned in Scripture and of the early inhabitants of the earth overwhelmed by the Flood.(155)

(155) For the steady adherence to this sacred theory, see Audiat, Vie de Palissy, p. 412, and Cantu, Histoire Universelle, vol. xv, p. 492. For Calmet, see his Dissertation sur les Geants, cited in Berger de Xivery, Traditions Teratologiques, p. 191.

But the greatest champion appeared in England. We have already seen how, near the close of the seventeenth century, Thomas Burnet prepared the way in his Sacred Theory of the Earth by rejecting the discoveries of Newton, and showing how sin led to the breaking up of the "foundations of the great deep," and we have also seen how Whiston, in his New Theory of the Earth, while yielding a little and accepting the discoveries of Newton, brought in a comet to aid in producing the Deluge; but far more important than these in permanent influence was John Woodward, professor at Gresham College, a leader in scientific thought at the University of Cambridge, and, as a patient collector of fossils and an earnest investigator of their meaning, deserving of the highest respect. In 1695 he published his Natural History of the Earth, and rendered one great service to science, for he yielded another point, and thus destroyed the foundations for the old theory of fossils. He showed that they were not "sports of Nature," or "models inserted by the Creator in the strata for some inscrutable purpose," but that they were really remains of living beings, as Xenophanes had a.s.serted two thousand years before him. So far, he rendered a great service both to science and religion; but, this done, the text of the Old Testament narrative and the famous pa.s.sage in St. Peter's Epistle were too strong for him, and he, too, insisted that the fossils were produced by the Deluge. Aided by his great authority, the a.s.sault on the true scientific position was vigorous: Mazurier exhibited certain fossil remains of a mammoth discovered in France as bones of the giants mentioned in Scripture; Father Torrubia did the same thing in Spain; Increase Mather sent to England similar remains discovered in America, with a like statement.

For the edification of the faithful, such "bones of the giants mentioned in Scripture" were hung up in public places. Jurieu saw some of them thus suspended in one of the churches of Valence; and Henrion, apparently under the stimulus thus given, drew up tables showing the size of our antediluvian ancestors, giving the height of Adam as 123 feet 9 inches and that of Eve as 118 feet 9 inches and 9 lines.(156)

(156) See Cuvier, Recherches sur les Oss.e.m.e.nts fossiles, fourth edition, vol. ii, p. 56; also Geoffrey St.-Hilaire, cited by Berger de Xivery, Traditions Teratologiques, p. 190.

But the most brilliant service rendered to the theological theory came from another quarter for, in 1726, Scheuchzer, having discovered a large fossil lizard, exhibited it to the world as the "human witness of the Deluge":(157) this great discovery was hailed everywhere with joy, for it seemed to prove not only that human beings were drowned at the Deluge, but that "there were giants in those days." Cheered by the applause thus gained, he determined to make the theological position impregnable. Mixing together various texts of Scripture with notions derived from the philosophy of Descartes and the speculations of Whiston, he developed the theory that "the fountains of the great deep"

were broken up by the direct physical action of the hand of G.o.d, which, being literally applied to the axis of the earth, suddenly stopped the earth's rotation, broke up "the fountains of the great deep," spilled the water therein contained, and produced the Deluge. But his service to sacred science did not end here, for he prepared an edition of the Bible, in which magnificent engravings in great number ill.u.s.trated his view and enforced it upon all readers. Of these engravings no less than thirty-four were devoted to the Deluge alone.(158)

(157) h.o.m.o diluvii testis.

(158) See Zoeckler, vol. ii, p. 172; also Scheuchzer, Physica Sacra, Augustae Vindel et Ulmae, 1732. For the ancient belief regarding giants, see Leopoldi, Saggio. For accounts of the views of Mazaurier and Scheuchzer, see Cuvier; also Buchner, Man in Past, Present, and Future, English translation, pp. 235, 236. For Increase Mather's views, see Philosophical Transactions, vol. xxiv, p. 85. As to similar fossils sent from New York to the Royal Society as remains of giants, see Weld, History of the Royal Society, vol. i, p. 421. For Father Torrubia and his Gigantologia Espanola, see D'Archiac, Introduction a l'Etude de la Paleontologie Stratigraphique, Paris, 1864, p. 201. For admirable summaries, see Lyell, Principles of Geology, London, 1867; D'Archiac, Geologie et Paleontologie, Paris, 1866; Pictet, Traite de Paleontologie, Paris, 1853; Vezian, Prodrome de la Geologie, Paris, 1863; Haeckel, History of Creation, English translation, New York, 1876, chap. iii; and for recent progress, Prof. O. S. Marsh's Address on the History and Methods of Paleontology.

In the midst all this came an episode very comical but very instructive; for it shows that the attempt to shape the deductions of science to meet the exigencies of dogma may mislead heterodoxy as absurdly as orthodoxy.

About the year 1760 news of the discovery of marine fossils in various elevated districts of Europe reached Voltaire. He, too, had a theologic system to support, though his system was opposed to that of the sacred books of the Hebrews; and, fearing that these new discoveries might be used to support the Mosaic accounts of the Deluge, all his wisdom and wit were compacted into arguments to prove that the fossil fishes were remains of fishes intended for food, but spoiled and thrown away by travellers; that the fossil sh.e.l.ls were accidentally dropped by crusaders and pilgrims returning from the Holy Land; and that the fossil bones found between Paris and Etampes were parts of a skeleton belonging to the cabinet of some ancient philosopher. Through chapter after chapter, Voltaire, obeying the supposed necessities of his theology, fought desperately the growing results of the geologic investigations of his time.(159)

(159) See Voltaire, Dissertation sur les Changements arrives dans notre Globe; also Voltaire, Les Singularities de la Nature, chap. xii; also Jevons, Principles of Science, vol. ii, p. 328.

But far more prejudicial to Christianity was the continued effort on the other side to show that the fossils were caused by the Deluge of Noah.

No supposition was too violent to support this theory, which was considered vital to the Bible. By taking the mere husks and rinds of biblical truth for truth itself, by taking sacred poetry as prose, and by giving a literal interpretation of it, the followers of Burnet, Whiston, and Woodward built up systems which bear to real geology much the same relation that the Christian Topography of Cosmas bears to real geography. In vain were exhibited the absolute geological, zoological, astronomical proofs that no universal deluge, or deluge covering any large part of the earth, had taken place within the last six thousand or sixty thousand years; in vain did so enlightened a churchman as Bishop Clayton declare that the Deluge could not have extended beyond that district where Noah lived before the Flood; in vain did others, like Bishop Croft and Bishop Stillingfleet, and the nonconformist Matthew Poole, show that the Deluge might not have been and probably was not universal; in vain was it shown that, even if there had been a universal deluge, the fossils were not produced by it: the only answers were the citation of the text, "And all the high mountains which were under the whole heaven were covered," and, to clinch the matter, Worthington and men like him insisted that any argument to show that fossils were not remains of animals drowned at the Deluge of Noah was "infidelity." In England, France, and Germany, belief that the fossils were produced by the Deluge of Noah was widely insisted upon as part of that faith essential to salvation.(160)

(160) For a candid summary of the proofs from geology, astronomy, and zoology, that the Noachian Deluge was not universally or widely extended, see McClintock and Strong, Cyclopedia of Biblical Theology and Ecclesiastical Literature, article Deluge. For general history, see Lyell, D'Archiac, and Vezian. For special cases showing the bitterness of the conflict, see the Rev. Mr. Davis's Life of Rev. Dr. Pye Smith, pa.s.sim. For a late account, see Prof. Huxley on The Lights of the Church and the Light of Science, in the Nineteenth Century for July, 1890.

But the steady work of science went on: not all the force of the Church--not even the splendid engravings in Scheuchzer's Bible--could stop it, and the foundations of this theological theory began to crumble away. The process was, indeed, slow; it required a hundred and twenty years for the searchers of G.o.d's truth, as revealed in Nature--such men as Hooke, Linnaeus, Whitehurst, Daubenton, Cuvier, and William Smith--to push their works under this fabric of error, and, by statements which could not be resisted, to undermine it. As we arrive at the beginning of the nineteenth century, science is becoming irresistible in this field.

Blumenbach, Von Buch, and Schlotheim led the way, but most important on the Continent was the work of Cuvier. In the early years of the present century his researches among fossils began to throw new light into the whole subject of geology. He was, indeed, very conservative, and even more wary and diplomatic; seeming, like Voltaire, to feel that "among wolves one must howl a little." It was a time of reaction. Napoleon had made peace with the Church, and to disturb that peace was akin to treason. By large but vague concessions Cuvier kept the theologians satisfied, while he undermined their strongest fortress. The danger was instinctively felt by some of the champions of the Church, and typical among these was Chateaubriand, who in his best-known work, once so great, now so little--the Genius of Christianity--grappled with the questions of creation by insisting upon a sort of general deception "in the beginning," under which everything was created by a sudden fiat, but with appearances of pre-existence. His words are as follows: "It was part of the perfection and harmony of the nature which was displayed before men's eyes that the deserted nests of last year's birds should be seen on the trees, and that the seash.o.r.e should be covered with sh.e.l.ls which had been the abode of fish, and yet the world was quite new, and nests and sh.e.l.ls had never been inhabited."(161) But the real victory was with Brongniart, who, about 1820, gave forth his work on fossil plants, and thus built a barrier against which the enemies of science raged in vain.(162)