The Religion of Geology and Its Connected Sciences Part 3

The earth, as we have seen on a former occasion, is described as immovable, in the centre of the universe, and the heavenly bodies as revolving round it diurnally. The firmament over us is represented as a solid, extended substance, sustaining an ocean above it, with openings, or windows, through which the waters may descend. In respect to the human system, the Scriptures refer intellectual operations to the reins, or the region of the kidneys, and pain to the bones. In short, the descriptions of natural things are adapted to the very erroneous notions which prevailed in the earliest ages of society and among the common people. But it is as easy to interpret such descriptions in conformity to the present state of physical science, as it is to divest the scriptural representations of the Deity of their material dress, and make them conform to the spiritual views that now prevail. No one regards it as any objection to the Old Testament, that it gives a description of the divine character so much less spiritual than the views adopted by the theologians of the nineteenth century; why then should they regard it as derogatory to inspiration to adopt the same method as to natural objects?

These considerations will afford us some a.s.sistance in rightly interpreting the description of the creation, in the first chapter of Genesis, to which we will now turn our attention.

_In the beginning G.o.d created the heavens and the earth. And the earth was without form and void. And darkness was upon the face of the deep. And the Spirit of G.o.d moved upon the face of the waters. And G.o.d said, Let there be light, and there was light. And G.o.d saw the light that it was good. And G.o.d divided the light from the darkness, and the light he called day, and the darkness he called night. And the evening and the morning were the first day._

The first question that arises, on reading this pa.s.sage, is, whether the creation here described was a creation out of nothing, or out of prexisting materials. The latter opinion has been maintained by some able, and generally judicious commentators and theologians, such as Doederlin and Dathe in Germany, Milton in England, and Bush and Schmucker in this country. They do not deny that the Bible, in other places, teaches distinctly the creation of the universe out of nothing. But they contend that the word translated _to create_, in the first verse of Genesis, teaches only a renovation, or remodelling, of the universe from matter already in existence.

That there is a degree of ambiguity in all languages, in the words that signify to _create_, to _make_, to _form_, and the like, cannot be doubted; that is, these words may be properly used to describe the production of a substance out of matter already in existence, as well as out of nothing; and, therefore, we must resort to the context, or the nature of the subject, to ascertain in which of those senses such words are used. The same word, for instance, (_bawraw_,) that is used in the first verse of Genesis, to describe the creation of the universe, is employed in the 27th verse of the same chapter, to describe the formation of man out of the dust of the earth. There was, however, no peculiar ambiguity in the use of the Hebrew words _bawraw_ and _awsaw_, which correspond to our words _create_ and _make_; and, therefore, it is not necessary to be an adept in Hebrew literature to judge of the question under consideration. We have only to determine whether the translation of the Mosaic account of the creation most reasonably teaches a production of the matter of the universe from nothing, or only its renovation, and we have decided what is taught in the original.

Now, there can hardly be a doubt but Moses intended to teach, in this pa.s.sage, that the universe owed its origin to Jehovah, and not to the idols of the heathen; and since all acknowledge that other parts of Scripture teach, that, when the world was made, it was produced out of nothing, why should we not conclude that the same truth is taught in this pa.s.sage? The language certainly will bear that meaning; indeed, it is almost as strong as language can be to express such a meaning; and does not the pa.s.sage look like a distinct avowal of this great truth, at the very commencement of the inspired record, in order to refute the opinion, so prevalent in early times, that the world is eternal?

The next inquiry concerning the pa.s.sage relates to the phrase _the heavens and the earth_. Does it comprehend the universe? So it must have been understood by the Jews; for their language could not furnish a more comprehensive phrase to designate the universe. True, these words, like those already considered, are used sometimes in a limited sense. But in this place their broadest signification is in perfect accordance with the scope of the pa.s.sage and with the whole tenor of the Scripture. We may, therefore, conclude with much certainty, that G.o.d intended in this place to declare the great truth, that there was a time in past eternity when the whole material universe came into existence at his irresistible fiat:--a truth eminently proper to stand at the head of a divine revelation.

But when did this stupendous event occur? Does the phrase _in the beginning_ show us when? Surely not; for no language can be more indefinite as to time. Whenever it is used in the Bible, it merely designates the commencement of the series of events, or the periods of time, that are described. _In the beginning was the word_; that is, at the commencement of things the word was in existence; consequently was from eternity. But in Genesis the act of creation is represented by this phrase simply as the commencement of the material universe, at a certain point of time in past eternity, which is not chronologically fixed. The first verse merely informs us, that the first act of the Deity in relation to the universe was the creation of the heavens and the earth out of nothing.

It is contended, however, that the first verse is so connected with the six days' work of creation, related in the subsequent verse, that we must understand the phrase _in the beginning_ as the commencement of the first day. This is the main point to be examined in relation to the pa.s.sage, and therefore deserves a careful consideration.

If the first verse must be understood as a summary account of the six days' work which follows in detail, then _the beginning_ was the commencement of the first day, and of course only about six thousand years ago. But if it may be understood as an announcement of the act of creation at some indefinite point in past duration, then a period may have intervened between that first creative act and the subsequent six days'

work. I contend that the pa.s.sage admits of either interpretation, without any violence to the language or the narration.

The first of these interpretations is the one usually received, and, therefore, it will be hardly necessary to attempt to show that it is admissible. The second has had fewer advocates, and will, therefore, need to be examined.

The particle _and_, which is used in our translation of this pa.s.sage to connect the successive sentences, furnishes an argument to the English reader against this second mode of interpretation, which has far less force with one acquainted with the original Hebrew. The particle thus translated is the general connecting particle of the Hebrew language, and "may be copulative, or disjunctive, or adversative; or it may express a mere annexation to a former topic of discourse,--the connection being only that of the subject matter, or the continuation of the composition. This continuative use forms one of the most marked peculiarities of the Hebrew idiom, and it comprehends every variety of mode in which one train of sentiment may be appended to another."--J. Pye Smith, _Scrip. and Geol._ p. 195, 4th edit.

In the English Bible this particle is usually rendered by the copulative conjunction _and_; in the Septuagint, and in Josephus, however, it sometimes has the sense of _but_. And some able commentators are of opinion that it admits of a similar translation in the pa.s.sage under consideration. The elder Rosenmuller says we might read it thus: "_In the beginning G.o.d created the heavens and the earth. Afterwards the earth was desolate_," &c. Or the particle _afterwards_ may be placed at the beginning of any of the succeeding verses. Thus, In the beginning G.o.d created the heavens and the earth, and the earth was desolate, and darkness was upon the face of the waters. _Afterwards_ the Spirit of G.o.d moved upon the face of the waters. Dr. Dathe, who has been styled, by good authority, (Dr. Smith,) "a cautious and judicious critic," renders the first two verses in this manner: "In the beginning G.o.d created the heavens and the earth; but afterwards the earth became waste and desolate." If such translations as these be admissible, the pa.s.sage not only allows, but expressly teaches, that a period intervened between the first act of creation and the six days' work. And if such an interval be allowed, it is all that geology requires to reconcile its facts to revelation. For during that time, all the changes of mineral const.i.tution and organic life, which that science teaches to have taken place on the globe, previous to the existence of man, may have occurred.

It is a presumption in favor of such an interpretation that the second verse describes the state of the globe after its creation and before the creation of light. For if there were no interval between the fiat that called matter into existence, and that which said, _Let there be light_, why should such a description of the earth's waste and desolate condition be given?

But if there had been such an intervening period, it is perfectly natural that such a description should precede the history of successive creative acts, by which the world was adorned with light and beauty, and filled with inhabitants.

But, after all, would such an interpretation have ever been thought of, had not the discoveries of geology seemed to demand it?

This can be answered by inquiring whether any of the writers on the Bible, who lived before geology existed, or had laid claims for a longer period previous to man's creation, whether any of these adopted such an interpretation. We have abundant evidence that they did. Many of the early fathers of the church were very explicit on this subject. Augustin, Theodoret, and others, supposed that the first verse of Genesis describes the creation of matter distinct from, and prior to, the work of six days.

Justin Martyr and Gregory n.a.z.ianzen believed in an indefinite period between the creation of matter and the subsequent arrangement of all things. Still more explicit are Basil, Csarius, and Origen. It would be easy to quote similar opinions from more modern writers, who lived previous to the developments of geology. But I will give a paragraph from Bishop Patrick only, who wrote one hundred and fifty years ago.

"How long," says he, "all things continued in mere confusion after the chaos was created, before light was extracted from it, we are not told. It might have been, for any thing that is here revealed, a great while; and all that time the mighty Spirit was making such motions in it, as prepared, disposed, and ripened every part of it for such productions as were to appear successively in such s.p.a.ces of time as are here afterwards mentioned by Moses, who informs us, that after things were digested and made ready (by long fermentation perhaps) to be wrought into form, G.o.d produced every day, for six days together, some creature or other, till all was finished, of which light was the very first."--_Commentary, in loco._

Such evidence as this is very satisfactory. For at the present day one cannot but fear that the discoveries of geology may too much influence him insensibly to put a meaning upon Scripture which would never have been thought of, if not suggested by those discoveries, and which the language cannot bear. But those fathers of the church cannot be supposed under the influence of any such bias; and, therefore, we may suppose the pa.s.sage in itself to admit of the existence of a long period between the beginning and the first demiurgic day.

Against these views philologists have urged several objections not to be despised. One is, that light did not exist till the first day, and the sun and other luminaries not till the fourth day; whereas the animals and plants dug from the rocks could not have existed without light. They could not, therefore, have lived in the supposed long period previous to the six days.

If it be indeed true, that light was not called into existence till the first day, nor the sun till the fourth, this objection is probably insuperable. But it would be easy to cite the opinions of many distinguished and most judicious expounders of the Bible, showing that the words of the Hebrew original do not signify a literal creation of the sun, moon, and stars, on the fourth day, but only const.i.tuting or appointing them, at that time, to be luminaries, and to furnish standards for the division of time and other purposes.

The word used is not the same as that employed in the first verse to describe the creation of the world; and the pa.s.sage, rightly understood, implies the previous existence of the heavenly bodies. "The words [Hebrew]

are not to be separated from the rest," says Rosenmuller, "or to be rendered _fiant luminaria_, let there be light; i. e., _let light be made_; but rather, _let lights be_; that is, serve, in the expanse of heaven, for distinguishing between day and night; and let them be, or serve, for signs," &c. "The historian speaks (v. 16, end) of the determination of the stars to certain uses, which they were to render to the earth, and not of their first formation." In like manner we may suppose that the production of light was only rendering it visible to the earth, over which darkness. .h.i.therto brooded; not because no light was in existence, but because it did not shine upon the earth.

Another objection to this interpretation is, that the fourth commandment of the decalogue expressly declares, that _in six days the Lord made heaven and earth, the sea, and all that in them is_, &c., and thus cuts off the idea of a long period intervening between the _beginning_ and the six days. I acknowledge that this argument carries upon the face of it a good deal of strength; but there are some considerations that seem to me to show it to be not entirely demonstrative.

In the first place, it is a correct principle of interpreting language, that when a writer describes an event in more than one place, the briefer statement is to be explained by the more extended one. Thus, in the second chapter of Genesis, we have this brief account of the creation: _These are the generations of the heavens and of the earth, when they were created, in the day that the Lord G.o.d made the earth and the heavens._

Now, if this were the only description of the work of creation on record, the inference would be very fair that it was all completed in a single day.

Yet when we turn to the first chapter, we find the work prolonged through six days. The two statements are not contradictory; but the briefer one would not be understood without the more detailed. In like manner, if we should find it distinctly stated in the particular account of the creation of the universe, in the first chapter of Genesis, that a long period actually intervened between the beginning and the six days, who would suppose the statement a contradiction to the fourth commandment? It is true, we do not find such a fact distinctly announced in the Mosaic account of the creation. But suppose we first learn that it did exist from geology; why should we not be as ready to admit it as if stated in Genesis, provided it does not contradict any thing therein recorded? For ill.u.s.tration: let us refer to the account given in Exodus of the parents of Moses and their family. _And there went a man of the name of Levi, and took to wife a daughter of Levi. And the woman conceived and bare a son,_ (that is, Moses,) _and when she saw that he was a goodly child, she hid him three months._ (Ex. ii. 12.) Suppose, now, that no other account existed in the Bible of the family of this Levite; we could not surely have suspected that Moses had an elder brother and sister. But imagine the Bible silent on the subject, and that the fact was first brought to light in deciphering Egyptian hieroglyphics in the nineteenth century; who could hesitate to admit its truth because omitted in the Pentateuch? or who would regard it in opposition to the sacred record? With equal propriety may we admit, on proper geological evidence, the intercalation of a long period between the beginning and the six days, if satisfied that it does not contradict the Mosaic account. Hence all that is necessary, in this connection, for me to show, is, that such contradictions would not be made out by such a discovery.

Once more: if this long period had existed, we should hardly have expected an allusion to it in the fourth commandment, if the views we have taken are correct as to the manner in which the Old Testament treats of natural events. It is literally true, that all which the Jews understood by the heavens and the earth, was made, (_awsaw_,) that is, renovated, arranged, and const.i.tuted,--for so the word often means,--in six literal days. Had the sacred writer alluded to the earth while without form and void, or to the heavenly bodies as any thing more than shining points in the firmament, placed there on the fourth day, he could not have been understood by the Hebrews, without going into a detailed description, and thus violating what seems to have been settled principles in writing the Bible, viz., not to treat of natural phenomena with scientific accuracy, nor to antic.i.p.ate any scientific discovery.

I wish it to be distinctly understood, that I am endeavoring to show, only, that the language of Scripture will admit of an indefinite interval between the first creation of matter and the six demiurgic days. I am willing to admit, at least for the sake of argument, that the common interpretation, which makes matter only six thousand years old, is the most natural. But I contend that no violence is done to the language by admitting the other interpretation. And in further proof of this position, I appeal to the testimony of distinguished modern theologians and philologists, as I have to several of the ancients. This point cannot, indeed, be settled by the authority of names. But I cannot believe that any will suppose such men as I shall mention were led to adopt this view simply because geologists asked for it, while their judgments told them that the language of the Bible would not bear such a meaning. When such men, therefore, avow their acquiescence in such an interpretation, it cannot but strengthen our confidence in its correctness.

"The interval," says Bishop Horsley, "between the production of the matter of the chaos and the formation of light, is undescribed and unknown."

"Were we to concede to naturalists," says Baumgarten Crusius, "all the reasonings which they advance in favor of the earth's early existence, the conclusion would only be, that the earth itself has existed much more than six thousand years, and that it had then already suffered many great and important revolutions. But if this were so, would the relation of Moses thereby become false and untenable? I cannot think so."

"By the phrase _in the beginning_," says Doederlin, "the time is declared when something began to be. But when G.o.d produced this remarkable work, Moses does not precisely define."

"We do not know," says Sharon Turner, "and we have no means of knowing, at what point of the ever-flowing eternity of that which is alone eternal,--the divine subsistence,--the creation of our earth, or any part of the universe, began." "All that we can learn explicitly from revelation is, that nearly six thousand years have pa.s.sed since our first parents began to be."

"The words in the text," says Dr. Wiseman, "do not merely express a momentary pause between the first fiat of creation and the production of light; for the participial form of the verb, whereby the Spirit of G.o.d, the creative energy, is represented as brooding over the abyss, and communicating to it the productive virtue, naturally expresses a continuous, and not a pa.s.sing action."

"I am strongly inclined to believe," says Bishop Gleig, "that the matter of the corporeal universe was all created at once; though different portions of it may have been reduced to form at very different periods.

When the universe was created, or how long the solar system remained in a chaotic state, are vain inquiries, to which no answer can be given."

"The detailed history of creation in the first chapter of Genesis," says Dr. Chalmers, "begins at the middle of the second verse; and what precedes might be understood as an introductory sentence, by which we are most appositely told, both that G.o.d created all things at the first, and that afterwards--by what interval of time it is not specified--the earth lapsed into a chaos, from the darkness and disorder of which the present system or economy of things was made to arise. Between the initial act and the details of Genesis, the world, for aught we know, might have been the theatre of many revolutions, the traces of which geology may still investigate," &c.

"A philological survey of the initial sections of the Bible, (Gen. i. 1 to ii. 3,)" says Dr. Pye Smith, "brings out the result;"

1. "That the first sentence is a simple, independent, all-comprehending axiom, to this effect,--that _matter_, elementary or combined, aggregated only or organized, and _dependent, sentient, and intellectual beings_ have not existed from eternity, either in self-continuity or succession, but had a beginning; that their beginning took place by the all-powerful will of one Being; the self-existent, independent and infinite in all perfection; and that the date of that beginning is not made known."

2. "That at a recent epoch, our planet was brought into a state of disorganization, detritus, or ruin, (perhaps we have no perfectly appropriate term,) from a former condition."

3. "That it pleased the Almighty, wise and benevolent Supreme, out of that state of ruin to adjust the surface of the earth to its now existing condition,--the whole extending through the period of six natural days."

"I am forming," continues Dr. Smith, "no hypotheses in geology; I only plead that _the ground is clear_, and that the dictates of the Scripture _interpose no bar_ to observation and reasoning upon the mineralogical const.i.tution of the earth, and the remains of organized creatures which its strata disclose. If those investigations should lead us to attribute to the earth and to the other planets and astral spheres an antiquity which millions or ten thousand millions of years might fail to represent, _the divine records forbid not their deduction_."--_Script. and Geol._ p.

502.

Says Dr. Bedford, "We ought to understand Moses as saying, _indefinitely far back, and concealed from us in the mystery of eternal ages, prior to the first moment of mundane time_, G.o.d created the heavens and the earth."--Smith, _Script. and Geol._ 4th edit.

"My firm persuasion is," says Dr. Harris, "that the first verse of Genesis was designed, by the divine Spirit, to announce the absolute origination of the material universe by the Almighty Creator; and that it is so understood in the other parts of holy writ; that, pa.s.sing by an indefinite interval, the second verse describes the state of our planet immediately prior to the Adamic creation, and, that the third verse begins the account of the six days' work."

"If I am reminded, in a tone of animadversion, that I am making science, in this instance, the interpreter of Scripture, my reply is, that I am simply making the works of G.o.d ill.u.s.trate his word in a department in which they speak with a distinct and authoritative voice; that "it is all the same whether our geological or theological investigations have been prior, if we have not forced the one into accordance with the other."--(Davidson, _Sacred Hermeneutics_.) "And that it might be deserving consideration, whether or not the conduct of those is not open to just animadversion, who first undertake to p.r.o.nounce on the meaning of a pa.s.sage of Scripture, irrespective of all the appropriate evidence, and who then, when that evidence is explored and produced, insist on their _a priori_ interpretation as the only true one."--_Pre-Adamite Earth_, p.

280.

"Our best expositors of Scripture," says Dr. Daniel King, of Glasgow, "seem to be now pretty generally agreed, that the opening verse in Genesis has no necessary connection with the verses which follow. They think it may be understood as making a separate and independent statement regarding the creation proper, and that the phrase 'in the beginning' may be expressive of an indefinitely remote antiquity. On this principle the Bible recognizes, in the first instance, the great age of the earth, and then tells us of the changes it underwent at a period long subsequent, in order to render it a fit abode for the family of man. The work of the six days was not, according to this view, a creation in the strict sense of the term, but a renovation, a remodelling of prexisting materials."--_Principles of Geology explained_, &c. p. 40, 1st edit.

"Whether the Mosaic creation," says Dr. Schmucker, of the Lutheran church in this country, "refers to the present organization of matter, or to the formation of its primary elements, it is not easy to decide. The question is certainly not determined by the usage of the original words, [Hebrew]

which are frequently employed to designate mediate formation. Should the future investigations of physical science bring to light any facts, indisputably proving the anterior existence of the matter of this earth, such facts would not militate against the Christian Scriptures."

"That a very long period," says Dr. Pond,--"how long no being but G.o.d can tell,--intervened between the creation of the world and the commencement of the six days' work recorded in the following verses of the first chapter of Genesis, there can, I think, be no reasonable doubt."

But I need not adduce any more advocates of the interpretation of Genesis, for which I contend. Men more respected and confided in by the Christian world I could not quote, though I might enlarge the number; but I trust it is unnecessary. I trust that all who hear me are satisfied that the Mosaic history of the creation of the world does fairly admit of an interpretation which leaves an undefined interval between the creation of matter and the six days' work. Let it be recollected that I do not maintain that this is the most natural interpretation, but only that the pa.s.sage will fairly admit it by the strict rules of exegesis. The question still remains to be considered, whether there is sufficient reason to adopt it as the true interpretation. To show that there is, I now make my appeal to geology. This is a case, it seems to me, in which we may call in the aid of science to ascertain the true meaning of Scripture. The question is, Does geology teach, distinctly and uncontrovertibly, that the world must have existed during a long period prior to the existence of the races of organized beings that now occupy its surface?