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Theologians and Divine Revelation: Accepting Human Limitations
- Theologians should accept that divine revelation does not encompass things that can be discovered through human faculties.
- If theologians had accepted this, they would have either modified the definition of divine revelation or acknowledged the possibility of error.
- Alternatively, they could have declared that parts of the Hebrew writings contradicting facts are not part of divine revelation.
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It is refreshing to return to the often-echoed remark, that it could not have been the object of a Divine revelation to instruct mankind in physical science, man having had faculties bestowed upon him to enable him to acquire this knowledge by himself. This is in fact pretty generally admitted; but in the application of the doctrine, writers play at fast and loose with it according to circumstances. Thus an inspired writer may be permitted to allude to the phenomena of nature according to the vulgar view of such things, without impeachment of his better knowledge; but if he speaks of the same phenomena assertively, we are bound to suppose that things are as he represents them, however much our knowledge of nature may be disposed to recalcitrate. But if we find a difficulty in admitting that such misrepresentations can find a place in revelation, the difficulty lies in our having previously assumed what a Divine revelation ought to be. If God made use of imperfectly informed men to lay the foundations of that higher knowledge for which the human race was destined, is it wonderful that they should have committed themselves to assertions not in accordance with facts, although they may have believed them to be true? On what grounds has the popular notion of Divine revelation been built up? Is it not plain that the plan of Providence for the education of man is a progressive one, and as imperfect men have been used as the agents for teaching mankind, is it not to be expected that their teachings should be partial and, to some extent, erroneous? Admitted, as it is, that physical science is not what the Hebrew writers, for the most part, profess to convey, at any rate, that it is not on account of the communication of such knowledge that we attach any value to their writings, why should we hesitate to recognise their fallibility on this head?
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We may fairly ask,' he argues, of those persons who consider physical science a fit subject for revelation, what point they can imagine short of a communication of Omniscience at which such a revelation might have stopped without imperfections of omission, less in degree, but similar in kind, to that which they impute to the existing narrative of Moses? A revelation of so much only of astronomy as was known to Copernicus would have seemed imperfect after the discoveries of Newton; and a revelation of the science of Newton would have appeared defective to La Place: a revelation of all the chemical knowledge of the eighteenth century would have been as deficient in comparison with the information of the present day, as what is now known in this science will probably appear before the termination of another age; in the whole circle of sciences there is not one to which this argument may not be extended, until we should require from revelation a full development of all the mysterious agencies that uphold the mechanism of the material world.' Buckland's question is quite inapplicable to the real difficulty, which is, not that circumstantial details are omitted -- that might reasonably be expected -- but that what is told, is told so as to convey to ordinary apprehensions an impression at variance with facts. We are indeed told that certain writers of antiquity had already anticipated the hypothesis of the geologist, and two of the Christian fathers, Augustine and Episcopius, are referred to as having actually held that a wide interval elapsed between the first act of creation, mentioned in the Mosaic account, and the commencement of the six days' work. If, however, they arrived at such a conclusion, it was simply because, like the modern geologist, they had theories of their own to support, which led them to make somewhat similar hypotheses.
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Now assuredly we have here a most important issue, and as it is one the discussion of which will constitute a large element of my work, it is perhaps desirable that I should state at the outset the manner in which I propose to deal with it . The question, then, as to whether or not human intelli gence has been evolved from animal intelligence can only be dealt with scientifically by comparing the one with the other, in order to ascertain the points wherein they agree and the points wherein they differ. Now there can be no doubt that when this is done, the difference between the mental faculties of the most intelligent animal and the mental faculties of the lowest savage[savage=wild beast] is seen to be so vast, that the hypothesis of their being so nearly allied as Mr. Darwin's teaching implies, appears at first sight absurd. And, indeed, it is not until we have become convinced that the theory of Evolution can alone afford an explanation of the facts of human anatomy that we are prepared to seek for a similar explanation of the facts of human psychology. But wide as is the difference between the mind of a man and the mind of a brute, we must remember that the question is one, not as to degree, but as to kind ; and therefore that our task, as serious enquirers after truth, is calmly and honestly to examine the character of the difference which is presented, in order to determine whether it is really beyond the bounds of rational credibility that the enormous interval which now separates these two divisions of mind can ever have been bridged over, by numberless inter mediate gradations, during the untold ages of the past.
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The Romish Church,it is presumed,adheres to the old views to the present day. Protestant instincts,however,in the 17th century were strongly in sympathy with the augmentation of science[science=scientific knowledge],and consequently Reformed Churches more easily allowed themselves to be helped over the difficultly,which, according to the views of inspiration then held and which have survived to the present day,was in reality quite as formidable for them as for those of the old faith. The solution of the difficultly offered by Galileo and others was that the object of a rebelation or divine unveiling of mysteries must be to teach man things which he is unable and must ever remain unable to find out for himself:but not physical truths,for the discovery of which he has faculties specially proved by his Creater.Hence it was not unreasonable that,in regard to matters of fact marely,the Sacred Writings should use the common language and assume the common belief of mankind,without purporting to correct errors upon points morally indifficult.So in regard to such a text as 'The world is established it cannot be moved'[Psalms93.1],though it might imply the sacred penman's ignorance of the fact that the earth does move,yet it does not put forth this opinion as an indispensable point of faith.And this remark is applicable to anumber of texts which presents a similar difficalty.
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The task which sundry modern writers have imposed upon themselves is to prove, that the Mosaic narrative, however apparently at variance with our knowledge, is essentially, and in fact true, although never understood properly until modern science supplied the necessary commentary and explanation. Two modes of conciliation have been propounded which have enjoyed considerable popularity, and to these two we shall confine our attention. The first is that originally brought into vogue by Chalmers and adopted by the late Dr. Buckland in his Bridgewater Treatise, and which is probably still received by many as a sufficient solution of all difficulties. Dr. Buckland's treatment of the case may be taken as a fair specimen of the line of argument adopted, and it shall be given in his own words.
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Or perhaps we should say rather that the dichotomy between primitive and revealed religions is false, for there is a sense in which all religious are religions of revelation; the world around them and their reason have everywhere revealed to people something of the divine, of their own nature and destiny.
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Our earth then is but one of the lesser pendants of a body[a body=the sun]which is itself only an inconsiderable unit in the vast creation.And now if we withdraw our thoughts for the immensities of space and look into the construction of man's obscure home,the first question is whether it has ever been in any other condition than that in which we now see it,and if so,what are the stages through which it has passed,and what was its first traceable state. Here geology steps in and successfully carriers back the history of earth's crust to a very remote period,until it arrives at a region of uncertainty,where philosophy is reduced to mere guesses and possibilities and pronounces nothing definite. To this region belong the speculation which have been ventured upon as to the original conccretion of the earth and planets our of nebular matter of which the sun may have been the nucles.
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The early speculator was harassed by no such scruples, and asserted as facts what he knew in reality only as probabilities. But we are not on that account to doubt his perfect good faith, nor need we attribute to him wilful misrepresentation, or consciousness of asserting that which he knew not to be true. He had seized one great truth, in which, indeed, he anticipated the highest revelation of modern enquiry -- namely, the unity of the design of the world, and its subordination to one sole Maker and Lawgiver. With regard to details, observation failed him. He knew little of the earth's surface, or of its shape and place in the universe; the infinite varieties of organized existences which people it, the distinct floras and faunas of its different continents, were unknown to him. But he saw that all which lay within his observation bad been formed for the benefit and service of man, and the goodness of the Creator to his creatures was the thought predominant in his mind. Man's closer relations to his Maker is indicated by the representation that he was formed last of all creatures, and in the visible likeness of God. For ages, this simple view of creation satisfied the wants of man, and formed a sufficient basis of theological teaching, and if modern research now shows it to be physically untenable, our respect for the narrative which has played so important a part in the culture of our race need be in nowise diminished. No one contends that it can be used as a basis of astronomical or geological teaching, and those who profess to see in it an accordance with facts, only do this sub modo, and by processes which despoil it of its consistency and grandeur, both which may be preserved if we recognise in it, not an authentic utterance of Divine knowledge, but a human utterance, which it has pleased Providence to use Providence a special way for the education of mankind.
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It is evident that, in entering upon this wider field, I shall frequently have to quit the narrower limits of direct obser vation within which my former work was confined ; and it is chiefly because I think it desirable clearly to distinguish between the objects of Comparative Psychology as a science, and any inferences or doctrines which may be connected with its study, that I have made so complete a-partition of the facts of animal intelligence from the theories which I believe these facts to justify. So much, then, for the reasons which have led to the form of these essays, and the relations which I intend the one to bear to the other. I may now say a few words to indicate the structure and scope of the present essay. Every discussion must rest on some basis of assumption ; every thesis must have some hypothesis. The hypothesis v which I shall take is that of the truth of the general theory of Evolution : I shall assume the truth of this theory so far as I feel that all competent persona of the present day will be prepared to allow me. I must therefore first define what degree of latitude I suppose to be thus conceded.
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The reduction of the earth into the state in which we now behold it has been the slowly continued work of ages. The races of organic beings which have populated its surface have from time to time passed away,and been supplanted by others, introduced we know not certainly by what means, but evidently according to a fixed method and order and with a gradually increasing complexity and fitness of organization , until we come to man as the crowning point of all. Geologically speaking, the history of his first appearance is obscure, nor does archaeology do much to clear this obscurity. Science has, however, made some efforts towards tracing man to his cradle, and patient observation and collection of facts much more may perhaps be done in this direction. As for history and tradition, they afford little upon which anything can be built. The human race, like each individual man, has forgotten its own birth, and the void of its early years has been filled up by imagination, and not from genuine recollection. Thus much is clear, that man's existence on earth is brief, compared with the ages during which unreasoning creatures were the sole possessors of the globe.
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