The Book of God : In the Light of the Higher Criticism. Foote George William
Farrar puts the historic case against "orthodoxy" – which, of course, is not Christianity! – in the following fashion: —
"The history of most modern sciences has been as follows. Its discoverers have been proscribed, anathematised, and, in every possible instance, silenced or persecuted; yet before a generation has passed the champions of a spurious orthodoxy have had to confess that their interpretations were erroneous; and – for the most part without an apology and without a blush – have complacently invented some new line of exposition by which the phrases of Scripture can be squared into semblable accordance with the now acknowledged facts."
Even in the comparatively recent case of Darwin this was perfectly true. Dr. Farrar, who preached Darwin's funeral sermon in Westminster Abbey, says that he "endured the fury of pulpits and Church Congresses." He did so with quiet dignity; not an angry word escaped him. Yet before Darwin's death not only was the scientific world converted, but leading theologians said that, if Darwinism were proved to be true, there was "nothing in it contrary to the creeds of the Catholic faith."
Darwin never answered the clergy. He had better work to do. All he did was to smile at them. In one of his letters he said that when the men of science are agreed about anything all the clergy have to do is to say ditto. He understood that when science is victorious it will always have clerical patronage. Had he been able to do it, he would have smiled, in that beautiful benevolent way of his, at Dr. Farrar's funeral sermon. The worthy Dean thought they had got Darwin at last; and the grand old philosopher might have said, "Why yes, my corpse!"
So much for Dr. Farrar's impeachment of "orthodoxy" and its doctrine of plenary inspiration. Let us now examine his own position, and see whether it is logical as well as convenient.
Take the first chapter of Genesis. It is not a scientific revelation, though it seems to be. Whoever wrote it had only the science of his time. Nevertheless, it is of "transcendent value," according to Dr. Farrar. "Its true and deep object," he says, "was to set right an erring world in the supremely important knowledge that there was one God and Father of us all, the Creator of heaven and earth, a God who saw all things which he has made, and pronounced them to be very good."
This is very pretty in its way; but how absurd it is in the light of the fact that the Hebrew creation story is all borrowed! While the Jews were desert nomads, long before the concoction of their sacred scriptures the doctrine of a Creator of heaven and earth was known in India and in Egypt, not to recite a list of other nations. If this is all the first chapter of Genesis teaches, we may well exclaim, "Thank you for nothing!" It is a curious "revelation" which only discloses what is familiar. Had the Bible never been written, had the Jews never existed, the "true and deep object" of the first chapter of Genesis would have been quite as well subserved. Wherever the Christian missionaries have gone they have found the creation story in front of them. Wherever they took it they were carrying coals to Newcastle.
We venture to suggest that if Dr. Farrar thinks that all things God has made are very good, there are many persons who do not share his opinion. It would be idle to read that text to a sailor pursued by a shark. We could multiply this instance a thousandfold; but why give a list of all the predatory and parasitical creatures on this planet, from human tyrants and despoilers down to cholera microbes? Dr. Farrar may reply that everything ends in mystery, that we must have faith, that it is our interest as well as our duty to believe. But that is exactly what the Catholic Church says, and Dr. Farrar laughs it to scorn. The truth is, that all theology is ultimately a matter of faith; and the quarrel about more or less is a domestic difference. The greater difference is between Faith and Reason. This was clearly seen by Cardinal Newman, who pointed out that every mystery of the Roman Catholic faith is matched by a mystery in Protestant theology.
Finally, we have to remark that Dr. Farrar overlooks a very important point in this controversy. Having argued that the Bible was not intended to teach science, and has not in fact helped the world to a single scientific discovery; having also admitted that the Bible has all along been used to hinder the progress of natural knowledge, and to justify the persecution of honest investigators; he seems to imagine that there is no more to be said. But there is much more to be said. We forbear to press the objection that Omniscience was very curiously employed in entangling a religious revelation with scientific blunders, which would necessarily retard the progress of scientific truth, and therefore of human civilisation. What we wish to emphasise is less open to the retort that Omniscience is beyond our finite judgment. We desire to urge that the Bible is not simply non-scientific. It is anti-scientific. Let us take, for instance, the story of the creation and fall of man. Even if it be not taken literally, but allegorically, it is thoroughly antagonistic to the teachings of Evolution. At the very least it implies that man is something special and unique, whereas he is included in the general scheme of biology, and is but "the paragon of animals." Get rid of the actual garden and the actual tree of knowledge, as Dr. Farrar does, and there still remains the fact that the fall of man is a falsehood, and the ascent of man a verity. The allegory does not correspond to the essential truth of man's history; and in spite of all the flattering rhetoric with which Dr. Farrar invests it – a rhetoric so inharmonious with its own consummate simplicity – there is something inexpressibly childish to the modern mind in the awful heinousness which is attributed to the mere eating of forbidden fruit. An act is really not vicious because it is prohibited, or virtuous because it conforms to the dictates of authority. When man attains to intellectual maturity he smiles at the ethical trick which was played upon his youthful ignorance. It is not sufficient to tell him that he must do this, and must not do that. He requires a reason. His intelligence must go hand in hand with his emotions. It is this union, indeed, which constitutes what we call conscience.
The truth is that the Bible is steeped in superstition and supernaturalism. Its cosmogony, its conception of man's origin and position in the universe, its infantile legends, its miracles and magic, its theory of madness and disease, its doctrine of the external efficacy of prayer, its idea that man's words and wishes avail to change the sweep of universal forces and the operation of their immutable laws: all this is in direct opposition to the letter and spirit of Science. The special pleading of clergymen like Dr. Farrar may afford a temporary relief to trembling Christians, and keep them for a further term in the fold of faith; but it will never make the slightest impression upon sceptics, unless it fills them with contemptuous pity for a number of clever men who are obliged, for personal reasons, to practise the lowest arts of sophistry.
IV. MIRACLES AND WITCHCRAFT
Dr. Farrar, as we have seen, holds that the Bible is not a revelation in science. The inspired writers were, in such matters, left to their natural knowledge. The Holy Spirit taught them that God made the world and all which it inhabits; but how it was made they only conjectured. The truth, in this respect, was left to the discovery of later ages.
This is a pretty and convenient theory, but it does not provide for every difficulty in the relationship between science and the Bible. There still remain the questions of miracles and witchcraft.
Dr. Farrar does not discuss these questions thoroughly. He only ventures a few observations. In his opinion, the two miracles of the Creation and the Incarnation "include the credibility of all other miracles." We agree with him. Admit creation out of nothing, and you need not be astonished at the transformation of water into wine. Admit the birth of a boy from a virgin mother, and you need not raise physiological objections to the story of a man being safely entertained for three days in a whale's intestines. It is absurd to strain at gnats after swallowing camels. For this reason we are unable to understand Dr. Farrar's fastidiousness. He is ready to believe that some miracles are mistaken metaphors, that some were due to the action of unnoticed or ill-understood natural causes, and that others were providential occurrences instead of supernatural events. All this, however, is but a concession to the sceptical spirit. It is throwing out the children to the wolves. It may stop their pursuit for a little while, but they will come on again, and flesh their jaws upon the parents.
A mixed criterion of true miracles is laid down by Dr. Farrar. They must be (1) adequately attested, and (2) wrought for adequate ends, and (3) in accordance with the revealed laws of God's immediate dealings with man. The second and third conditions are too fanciful for discussion. They are, in fact, entirely subjective. The first condition