Creation and Its Records : A Brief Statement of Christian Belief with Reference to Modern Facts and Ancient Scripture E-Book
B. H. Baden-Powell
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CREATION AND ITS RECORDS : A BRIEF STATEMENT OF CHRISTIAN BELIEF WITH REFERENCE TO MODERN FACTS AND ANCIENT SCRIPTURE
B. H. Baden-Powell
DOSSIER PRESS
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Copyright © 2016 by B. H. Baden-Powell
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TABLE OF CONTENTS
pistei nooumen kathrtisqai touV aiwnaV rhmati qeou eiV to mh ek fainomenwn ta blepomena gegonenai — HEB. xi. 3.: A brief statement of Christian Belief with reference to Modern facts and Ancient Scripture.: BY: B.H. BADEN-POWELL, C.I.E., F.R.S.E.
CHAPTER I.
CHAPTER II.
CHAPTER III.
CHAPTER IV.
CHAPTER V.
CHAPTER VI.
CHAPTER VII.
CHAPTER VIII.
CHAPTER IX.
PART II.: CHAPTER X.
CHAPTER XI.
CHAPTER XII.
CHAPTER XIII.
CHAPTER XIV.
CHAPTER XV.
CHAPTER XVI.
Creation and Its Records : A Brief Statement of Christian Belief with Reference to Modern Facts and Ancient Scripture
By
B. H. Baden-Powell
Creation and Its Records : A Brief Statement of Christian Belief with Reference to Modern Facts and Ancient Scripture
Published by Dossier Press
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First published circa 1901
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PISTEI NOOUMEN KATHRTISQAI TOUV AIWNAV RHMATI QEOU EIV TO MH EK FAINOMENWN TA BLEPOMENA GEGONENAI — HEB. XI. 3.: A BRIEF STATEMENT OF CHRISTIAN BELIEF WITH REFERENCE TO MODERN FACTS AND ANCIENT SCRIPTURE.: BY: B.H. BADEN-POWELL, C.I.E., F.R.S.E.
PART I.
INTRODUCTORY
THE ELEMENT OF FAITH IN CREATION
THE DOCTRINE OF CREATION STATED
CREATIVE DESIGN IN INORGANIC MATTER
THE CREATION OF LIVING MATTER
THE MARKS OF CREATIVE INTELLIGENCE IN THE EVOLUTION OF ORGANIC FORMS
THE DESCENT OF MAN
FURTHER DIFFICULTIES REGARDING THE HISTORY OF MAN
CONCLUDING REMARKS
THE GENESIS NARRATIVE—ITS IMPORTANCE
SCRIPTURE METHODS OF REVELATION
METHODS OF INTERPRETING THE NARRATIVE—ASSUMPTIONS OF MEANING TO CERTAIN TERMS
THE GENESIS NARRATIVE CONSIDERED GENERALLY
(i.) THE FIRST PART OF THE NARRATIVE
(ii.) THE SECOND PART
THE INTERPRETATION SUPPORTED BY OTHER SCRIPTURES
AND SUPPORTED BY THE CONTEXT
THE DETAILS OF THE CREATION NARRATIVE
PROFESSOR DELITZSCH ON THE GARDEN OF EDEN
CHAPTER I.
INTRODUCTORY
Among the recollections that are lifelong, I have one as vivid as ever after more than twenty-five years have elapsed; it is of an evening lecture—the first of a series—given at South Kensington to working men. The lecturer was Professor Huxley; his subject, the Common Lobster. All the apparatus used was a good-sized specimen of the creature itself, a penknife, and a black-board and chalk. With such materials the professor gave us not only an exposition, matchless in its lucidity, of the structure of the crustacea, but such an insight into the purposes and methods of biological study as few could in those days have anticipated. For there were as yet no Science Primers, no International Series; and the “new biology” came upon us like the revelation of another world. I think that lecture gave me, what I might otherwise never have got (and what some people never get), a profound conviction of the reality and meaning of facts in nature. That impression I have brought to the attempt which this little book embodies. The facts of nature are God’s revelation, of the same weight, though not the same in kind, as His written Word.
At the same time, the further conviction is strong in my mind, not merely of the obvious truth that the Facts and the Writing (if both genuine) cannot really differ, but further, that there must be, after all, a true way of explaining the Writing, if only it is looked for carefully—a way that will surmount not only the difficulty of the subject, but also the impatience with which some will regard the attempt. Like so many other questions connected with religion, the question of reconciliation produces its double effect. People will ridicule attempts to solve it, but all the same they will return again and again to the task of its actual solution.
That the latter part of the proposition is true, has recently received illustration in the fact that a review like the Nineteenth Century, which has so little space to spare, has found room in four successive numbers for articles by Gladstone, Huxley, and H. Drummond, on the subject of “Creation and its Records.” May I make one remark on this interesting science tournament? I can understand the scientific conclusions Professor Huxley has given us. I can also understand Mr. Gladstone, because he values the Writing as the professor values the Facts. But one thing I can not understand. Why is Professor Huxley so angry or so contemptuous with people who value the Bible, whole and as it stands, and want to see its accuracy vindicated? Why are they fanatics, Sisyphus-labourers, and what not? That they are a very large group numerically, and hardly contemptible intellectually, is, I think, obvious; that a further large group (who would not identify themselves wholly with the out-and-out Bible defenders) feel a certain amount of sympathy, is proved by the interest taken in the controversy. Yet all “reconcilers” are ridiculed or denounced—at any rate are contemptuously dismissed. Can it be that the professor has for the moment overlooked one very simple fact?
The great bulk of those interested in the question place their whole hope for their higher moral and spiritual life in this world and the next on one central Person—the LORD JESUS CHRIST. If He is wrong, then no one can be right—there is no such thing as right: that is what they feel. It will be conceded that it is hardly “fanatical” to feel this. But if so, surely it is not fanatical, but agreeable to the soberest reason, further to hold that this (to them sacred) PERSON did (and His apostles with Him) treat the Book of Genesis as a whole (and not merely parts of it) as a genuine revelation—or, to use the popular expression, as the Word of GOD. That being so, can it be matter for surprise or contemptuous pity, that they should be anxious to vindicate the Book, to be satisfied that the MASTER was not wrong? That is the ultimate and very real issue involved in the question of Genesis.
As long as people feel that, they must seek the reconciliation of the two opposing ideas. If the attempt is made in a foolish or bitter spirit, or without a candid appreciation of the facts, then the attempt will no doubt excite just displeasure. But need it always be so made?
As to the first part of my proposition that attempts to reconcile religion and science are received with a certain dislike, it is due partly to the unwisdom with which they are sometimes made. Prof. H. Drummond speaks of the dislike as general.
If this is so, I, as a “reconciler,” can only ask for indulgence, hoping that grace may be extended to me on the ground of having something to say on the subject that has not yet been considered.
Nor, as regards the impatience of the public, can I admit that there is only fault on one side. In the first place, it will not be denied that some writers, delighted with the vast, and apparently boundless, vision that the discovery (in its modern form) of Evolution opened out to them, did incautiously proceed, while surveying their new kingdom, to assert for it bounds that stretch beyond its legitimate scope.
Religionists, on the other hand, imagining, however wrongly, that the erroneous extension was part of the true scientific doctrine, attacked the whole without discrimination.
While such a misapprehension existed, it was inevitable that writers anxious alike for the dignity of science and the maintenance of religion, should step in to point out the error, and effect a reconciliation of claims which really were never in conflict.
It is hardly the fault of “religionists” that it was at first supposed that one could not hold the doctrine of evolution without denying a “special” creation and a designing Providence. It was on this very natural supposition that the first leading attack—attributed to the Bishop of Oxford—proceeded. And the writer fell into the equally natural mistake of taking advantage of the uncompleted and unproved state of the theory at the time, to attack the theory itself, instead of keeping to the safer ground, namely, that whatever might ultimately be the conclusion of evolutionists, it was quite certain that no theory of evolution that at all coincided with the known facts, offered any ground for argument against the existence of an Intelligent Lawgiver and First Cause of all; nor did it tend in the slightest to show that no such thing as creative design and providence existed in the course of nature.
What the discovery of evolution really did, was to necessitate a revision of the hitherto popularly accepted and generally assumed and unquestioned notion of what creation was. And it has long appeared to me, that while now the most thoroughgoing advocates of evolution generally admit that their justly cherished doctrine has nothing to say to the existence of a Creator, or to the possibility of design—which may be accepted or denied on other grounds—the writers on the side of Christianity have not sufficiently recognized the change which their views ought to undergo.
As long as this is the case, there will continue to be a certain “conflict,” not indeed between science and religion, but of the kind which has been vividly depicted by the late Dr. Draper.
It can scarcely have escaped the notice of the most ordinary reader that, in the course of that interesting work, the author has very little to say about religion—at any rate about religion in any proper sense of the term. The conflict was between a Church which had a zeal for God without knowledge, and the progress of scientific thought; it was also a conflict between discovered facts, and facts which existed, not in the Bible, but in a particular interpretation, however generally received, of it.
The present work is therefore addressed primarily to Christian believers who still remain perplexed as to what they ought to believe; and its aim is to prevent, if may be, an unreasonable alarm at, and a useless opposition to, the conclusions of modern science; while, at the same time, it tells them in simple language how far those conclusions really go, and how very groundless is the fear that they will ever subvert a true faith that, antecedent to the most wonderful chain of causation and methodical working which science can establish, there is still a Divine Designer—One who upholds all things “by the word of His power.”
The doctrine of evolution is still the ignotum to a great many, and it is therefore, according to the time-honoured proverb, taken pro magnifico, as something terribly adverse to the faith. Nor can it be fairly denied, as I before remarked, that some of the students of the theory have become so enamoured of it, so carried away by the intoxication of the gigantic speculation it opens out to the imagination, that they have succumbed to the temptation to carry speculation beyond what the proof warrants, and thus lend some aid to the deplorable confusion, which would blend in one, what is legitimate inference and what is unproved hypothesis or mere supposition.
It only remains to say that the basis of this little book is a short course of lectures in which I endeavoured to disarm the prejudices of an educated but not scientifically critical audience, by simply stating how far the theory of cosmical evolution had been really proved—proved, that is, to the extent of that reasonable certainty which satisfies the ordinary “prudent man” in affairs of weight and importance. I have tried to show that evolution, apart from fanciful and speculative extensions of it, allows, if it does not directly establish, that the operation of nature is not a chance or uncontrolled procedure, but one that suggests a distinct set of lines, and an orderly obedience to pre-conceived law, intelligently and beneficently (in the end) designed.
There are obviously two main points which the Christian reader requires to have made clear. The first is that, the modern theory of evolution being admitted, the constitution of matter in the universe and the principles of development in organic life, which that theory establishes, not only do not exclude, but positively demand, the conception of a Divine artificer and director. The second point, which is perhaps of still greater weight with the believer, is that where revelation (which is his ultimate standard of appeal) has touched upon the subject of creation, its statements are not merely a literary fancy, an imaginary cosmogony, false in its facts though enshrining Divine truth, but are as a whole perfectly true.
Whatever novelty there may be, is to be found in the treatment of the second subject. The first portion of the work is only a brief and popular statement of facts, quite unnecessary to the scientific reader but probably very necessary to the large body of Churchmen, who have not studied science, but are quite able to appreciate scientific fact and its bearings when placed before them in an untechnical form, and divested of needless details and subordinate questions.
But it is around the supposed declarations of Scripture on the subject of creation that the real “conflict” has centred. Let us look the matter quite fairly in the face. We accept the conclusion that (let us say) the horse was developed and gradually perfected or advanced to his present form and characteristics, by a number of stages, and that it took a very long time to effect this result. Now, if there is anywhere a statement in Holy Writ that (a) a horse was per saltum called into existence in a distinctive and complete form, by a special creative fiat, and that (b) this happened not gradually, but in a limited and specified moment of time, then I will at once admit that the record (assuming that its meaning is not to be mistaken) is not provably right, if it is not clearly wrong; and accept the consequences, momentous as they would be. If, in the same way, the Record asserts that man, or at least man the direct progenitor of the Semitic race, was a distinct and special creation, his bodily frame having some not completely explained developmental connection with the animal creation, but his higher nature being imparted as a special and unique creative endowment out of the line of physical development altogether, then I shall accept the Record, because the proved facts of science have nothing to say against it, whatever Drs. Buchner, Vogt, Häckel, and others may assert to the contrary.
In the first of my two instances, the popular idea has long been that the sacred record does say something about a direct and separate creative act; and this idea has been the origin and ground of all the supposed conflict between science and “religion.” As long as this idea continues, it can hardly be said that a book addressed to the clearing up of the subject is unnecessary or to be rejected per se.
As to the method in which this subject will be dealt with, I shall maintain that the Scripture does not say anything about the horse, or the whale, or the ox, or any other animal, being separately or directly created. And the view thus taken of the Record I have not met with before. This it is necessary to state, not because the fact would lend any value to the interpretation—rather the contrary; but because it justifies me in submitting what, if new, may be intrinsically important, to the judgment of the Church; and it also protects me from the offence of plagiarism, however unwitting. If others have thought out the same rendering of the Genesis history, so much the better for my case; but what is here set down occurred to me quite independently.
A study of the real meaning of the Record, in the light of what may be fairly regarded as proved facts, cannot be without its use to the Christian. If it be true that a certain amount of information on the subject of creation is contained in revelation, it must have been so contained for a specific purpose—a purpose to be attained at some stage or other of the history of mankind. It is possible also that the study will bring to light a probable, or at any rate a possible, explanation of some of those apparent (if they are not real) “dead-locks” which occur in pursuing the course of life history on the earth.
Such considerations will naturally have more weight with the Christian believer than with those who reject the faith. But at least the advantage of them remains with the believer, till the contrary is shown. The extreme evolutionist may cling to the belief that at some future time he will be able to account for the entrance of LIFE into the world’s history, that he will be able to explain the connection of MIND with MATTER; or he may hope that the sterility of certain hybrid forms will one day be explained away, and so on. But till these things are got over, the believer cannot be reproached as holding an unreasonable belief when his creed maintains that Life is a gift and prerogative of a great Author of Life; that Mind is the result of a spiritual environment which is a true, though physically intangible, part of nature; and that the absence of any proof that variation and development cross certain—perhaps not very clearly ascertained, but indubitably existing—lines, points to the designed fixing of certain types, and the restriction of developmental creation to running in certain lines of causation up to those types, and not otherwise.
It can never be unreasonable to believe anything that is in exact accordance with facts as ascertained at any given moment of time—unless, indeed, the fact is indicated by other considerations as being one likely to disappear from the category of fact altogether.
Enough has thus, I hope, appeared, to make the appearance of this little work, at least excusable; what more may be necessary to establish its claim to be read must depend on what it contains.
I have only to add that I can make no pretension to be a teacher of science. I trust that there is no material error of statement; if there is, I shall be the first to retract and correct it. I am quite confident that no correction that may be needed in detail will seriously affect the general argument.
November, December, 1885; and January, February, 1886.
In the Introduction to his well-known book, “Natural Law in the Spiritual World.”
With whose history, as leading up to the advent of the Saviour in the line of David, the Bible is mainly concerned.
At present it is an ascertained fact that certain chemical substances are elements incapable of further resolution. But there are not wanting indications which would make it a matter of no surprise at all, if we were to learn to-morrow that the so-called element had been resolved. Such a fact is an example of what is stated in the text; and a belief based on the absolute and unchangeable stability of such a fact would not be unassailable. But none of the above stated instances of “dead-lock” in evolution are within “measurable distance” of being resolved.
CHAPTER II.
THE ELEMENT OF FAITH IN CREATION.
In the extract placed on the title-page, the author of the Epistle clearly places our conclusion that God “established the order of creation"—the lines, plans, developmental-sequences, aims, and objects, that the course of creation has hitherto pursued and is still ceaselessly pursuing, in the category of faith.
Of course, from one point of view—very probably that of the writer of the Epistle—this conclusion is argued by the consideration that the human mind forms no distinct conception of the formation of solid—or any other form of—matter in vacuo, where nothing previously existed. And what the mind does not find within its own power, but what yet is true in the larger spiritual kingdom beyond itself, is apprehended by the spiritual faculty of faith.
But from another point of view, the immediate action of faith is not so evident. If, it might be said, the law of evolution, or the law of creation, or whatever is the true law, is, in all its bearings, a matter to be observed and discovered by human science, then it is not easy to see how there is any exercise of faith. We should be more properly said to know, by intellectual processes of observation, inference, and conclusion, that there was a Law Giver, an Artificer, and a First Cause, so unlimited in power and capacity by the conditions of the case, that we must call Him “Divine.”
And many will probably feel that their just reasoning on the subject leads them to knowledge—knowledge, i.e., as approximately certain as anything in this world can be.
But the text, by the use of the term aiwn, implies (as I suggested) more than mere production of objects; it implies a designed guidance and preconceived planning. If it were merely asserted that there is a first cause of material existence, and even that such a cause had enough known (or to be inferred) about it, to warrant our writing “First Cause” with capitals, then the proposition would pass on all hands without serious question. But directly we are brought face to face, not merely with the isolated idea of creation of tangible forms out of nothing (as the phrase is), but rather with the whole history and development of the world and its inhabitants, we see so many conflicting elements, such a power of natural forces and human passions warring against the progress of good, and seeming to end only too often in disaster, that it becomes a matter of faith to perceive a Divine providence underlying and overruling all to its own ends.
The fact is, that directly we make mention of the “aeons"—the world’s age histories—we are met with that Protean problem that always seems to lurk at the bottom of every religious question: Why was evil permitted? Mr. J.S. Mill, many readers will recollect, concluded that if there was a God, that God was not perfectly good, or else was not omnipotent. Now of course our limited faculties do not enable us to apprehend a really absolute and unlimited omnipotence. We can only conceive of God as limited by the terms of His own Nature and Being. We say it is “impossible for God to lie,” or for the Almighty to do wrong in any shape; in other words, we are, in this as in other matters where the finite and the Infinite are brought into contact, led up to two necessary conclusions which cannot be reconciled. We can reason out logically and to a full conclusion, that given a God, that God must be perfect, unlimited and unconditioned. We can also reason out, provided we take purely human and finite premises, another line of thought which forbids us to suppose that a Perfect God would have allowed evil, suffering, or pain; and this leads us exactly or nearly to Mr. Mill’s conclusion.
Whenever we are thus brought up to a dead-lock, as it were, there is the need of faith, which is the faculty whereby the finite is linked on to the Infinite. For this faith has two great features: one is represented by the capacity for assimilating fact which is spiritual or transcendental, and therefore not within the reach of finite intellect; the other is represented by the capacity for reliance on, and trust in, the God whose infinite perfections we cannot as finite creatures grasp or follow.
In the difficult scheme of the world’s governance, in the storms, earthquakes, pestilences, sufferings of all kinds—signs of failure, sickness, and decay, and death, signs of the victory of evil and the failure of good—we can only believe in God, and that all will issue in righteous ends. And our belief proceeds, as just stated, on two lines: one being our spiritual capacity for knowing that GOD IS, and that we, His creatures, are the objects of His love; the other being the fact that we only see a very little end of the thread, or perhaps only a little of one thread out of a vast mass of complicated threads, in the great web of design and governance, and that therefore there is wide ground for confidence that the end will be success. We rely confidently on God. If it is asked, Why is it a part of faith to have a childlike confidence in an unseen God?—we reply, that the main origin of such confidence is to be found in the wonderful condescension of God exhibited in the Incarnation, the Cross, and the Resurrection.
This is not the place to enter on a detailed examination of the essential importance of these great central facts of Christian belief in establishing faith in the unseen, and distinguishing its grasp from the blind clutches of credulity; but a single consideration will suffice at least to awaken a feeling of a wide vista of possibility when we put it thus: Do we wonder at the spectacle of a righteous man, passing his life in suffering and poverty, seemingly stricken by the Divine hand?—But is not the case altered when we reflect that the Hand that thus smites is a hand itself pierced with the Cross-nails of a terrible human suffering, undergone solely on man’s account?
It can be proved easily, by exhaustive examples, to be the case, that wherever the finite is brought into contact with the Infinite, that there must be a dead-lock, a leading up successively to two conclusions, one of which is almost, if not quite, contrary to the other. A very striking instance of this is the question of Predestination and Free-will. From the finite side, I am conscious that I am a free agent: I can will to rise up and to lie down. It is true that my will may be influenced, strongly or feebly, by various means—by the effect of habit, by the inherited tendency of my constitution, by some present motive of temptation, and so forth: but the will is there—the motive-influence or inclining-power is not the will, but that which affects or works on will. A motive pulls me this way, another pulls me that; but in the end, my will follows one or the other. I can, then, do as I please. On the other hand, Infinite Knowledge must know, and have known from all eternity, what I shall do now, and at every moment of my future being: and for Omnipotence to know from all eternity what will be, is, in our human sense, practically undistinguishable from the thought that the Power has predestined the same; and man cannot of course alter that. Here, then, by separate lines of thought, we are brought to two opposite and irreconcilable conclusions. It is so always. We cannot ourselves imagine how a fixed set of laws and rules can be followed, and yet the best interests of each and every one of God’s creatures be served as truly as if God directly wielded the machinery of nature only for the special benefit of the individual. The thing is unthinkable to us: yet directly we reason on the necessarily unlimited capability of a Divine Providence, we are led to the conclusion that it must be possible. Here then is the province of Faith.
It is by Faith, then—combined with only a limited degree of knowledge, founded on observation and reasoning—that we understand that “the aeons were constituted by the Word of God, so that the things which are seen were not made of things which do appear” (the phenomenal has its origin in the non-phenomenal).
While allowing, then, the element of Faith in our recognition of a Creator and Moral Governor of the world, our care is in this, as in all exercises of faith, that our faith be reasonable. We are not called on to believe so as to be “put to confusion,” intellectually, as Tait and Balfour have it.
, it implies a chain of events, the cause and effect, the type and the plan, and its evolution all included.. This implies more than the mere originating or supplying of a number of material, organic, or inorganic (or even spiritual) forms and existences. Whatever may be the precise translation of
;” in another, “All things work together for good to them that love God."The Scripture clearly recognizes the two opposing lines. In one place we read, “Thou hast given them a law which
CHAPTER III.
THE DOCTRINE OF CREATION STATED.
It will strike some readers with a sense of hopelessness, this demand for a reason in our faith. A special and very extensive knowledge is required, it seems, to test the very positive assertion that some have chosen to make regarding the “explosion” of the Christian faith in the matter of Creation.
We are told in effect that every thing goes by itself—that given some first cause, about which we know, and can know, nothing, directly primordial matter appears on the scene, and the laws of sequence and action which observed experience has formulated and is progressively formulating are given, then nothing else is required; no governance, no control, and no special design. So that in principle a Creator and Providence are baseless fancies; and this is further borne out by the fact, that when the Christian faith ventures on details as to the mode of Creation it is certainly and demonstrably wrong. If these propositions are to be controverted, it must be in the light of a knowledge which a large body of candid and earnest believers do not possess.
Fortunately, however, the labours of many competent to judge have placed within the reach of the unscientific but careful student, the means of knowing what the conclusions of Science really are, as far as they affect the questions we have to consider. At least, any inquirer can, with a little care and patient study, put himself in a position to know where the difficulty or difficulties lie, and what means there are of getting over them. His want of technical knowledge will not be in his way, so far as his just appreciation of the position is concerned. Without pretending to take up ground which has already been occupied by capable writers whose books can easily be consulted, I may usefully recapitulate in a simple form, and grouped in a suitable order, some of the points best worth noting.
