The Astronomy of the Bible - E. Walter Maunder (first e reader .TXT) 📗

"Thou, even Thou, art Lord alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and Thou preservest them all; and the host of heaven worshippeth Thee."

But he must at least unconsciously assent to it, for it is on the first great fundamental assumption of religion as stated in the first words of Genesis, that the fundamental assumption of all his scientific reasoning depends.

Scientific reasoning and scientific observation can only hold good so long and in so far as the Law of Causality holds good. We must assume a pre-existing state of affairs which has given rise to the observed effect; we must assume that this observed effect is itself antecedent to a subsequent state of affairs. Science therefore cannot go back to the absolute beginnings of things, or forward to the absolute ends of things. It cannot reason about the way matter and energy came into existence, or how they might cease to exist; it cannot reason about time or space, as such, but only in the relations of these to phenomena that can be observed. It does not deal with things themselves, but only with the relations between things. Science indeed can only consider the universe as a great machine which is in "going order," and it concerns itself with the relations which some parts of the machine bear to other parts, and with the laws and manner of the "going" of the machine in those parts. The relations of the various parts, one to the other, and the way in which they work together, may afford some idea of the design and purpose of the machine, but it can give no information as to how the material of which it is composed came into existence, nor as to the method by which it was originally constructed. Once started, the machine comes under the scrutiny of science, but the actual starting lies outside its scope.

Men therefore cannot find out for themselves how the worlds were originally made, how the worlds were first moved, or how the spirit of man was first formed within him; and this, not merely because these beginnings of things were of necessity outside his experience, but also because beginnings, as such, must lie outside the law by which he reasons.

By no process of research, therefore, could man find out for himself the facts that are stated in the first chapter of Genesis. They must have been revealed. Science cannot inquire into them for the purpose of checking their accuracy; it must accept them, as it accepts the fundamental law that governs its own working, without the possibility of proof.

And this is what has been revealed to man:—that the heaven and the earth were not self-existent from all eternity, but were in their first beginning created by God. As the writer of the Epistle to the Hebrews expresses it: "Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear." And a further fact was revealed that man could not have found out for himself; viz. that this creation was made and finished in six Divine actings, comprised in what the narrative denominates "days." It has not been revealed whether the duration of these "days" can be expressed in any astronomical units of time.

Since under these conditions science can afford no information, it is not to be wondered at that the hypotheses that have been framed from time to time to "explain" the first chapter of Genesis, or to express it in scientific terms, are not wholly satisfactory. At one time the chapter was interpreted to mean that the entire universe was called into existence about 6,000 years ago, in six days of twenty-four hours each. Later it was recognized that both geology and astronomy seemed to indicate the existence of matter for untold millions of years instead of some six thousand. It was then pointed out that, so far as the narrative was concerned, there might have been a period of almost unlimited duration between its first verse and its fourth; and it was suggested that the six days of creation were six days of twenty-four hours each, in which, after some great cataclysm, 6,000 years ago, the face of the earth was renewed and replenished for the habitation of man, the preceding geological ages being left entirely unnoticed. Some writers have confined the cataclysm and renewal to a small portion of the earth's surface—to "Eden," and its neighbourhood. Other commentators have laid stress on the truth revealed in Scripture that "one day is with the Lord as a thousand years, and a thousand years as one day," and have urged the argument that the six days of creation were really vast periods of time, during which the earth's geological changes and the evolution of its varied forms of life were running their course. Others, again, have urged that the six days of creation were six literal days, but instead of being consecutive were separated by long ages. And yet again, as no man was present during the creation period, it has been suggested that the Divine revelation of it was given to Moses or some other inspired prophet in six successive visions or dreams, which constituted the "six days" in which the chief facts of creation were set forth.

All such hypotheses are based on the assumption that the opening chapters of Genesis are intended to reveal to man certain physical details in the material history of this planet; to be in fact a little compendium of the geological and zoological history of the world, and so a suitable introduction to the history of the early days of mankind which followed it.

It is surely more reasonable to conclude that there was no purpose whatever of teaching us anything about the physical relationships of land and sea, of tree and plant, of bird and fish; it seems, indeed, scarcely conceivable that it should have been the Divine intention so to supply the ages with a condensed manual of the physical sciences. What useful purpose could it have served? What man would have been the wiser or better for it? Who could have understood it until the time when men, by their own intellectual strivings, had attained sufficient knowledge of their physical surroundings to do without such a revelation at all?

But although the opening chapters of Genesis were not designed to teach the Hebrew certain physical facts of nature, they gave him the knowledge that he might lawfully study nature. For he learnt from them that nature has no power nor vitality of its own; that sun, and sea, and cloud, and wind are not separate deities, nor the expression of deities that they are but "things," however glorious and admirable; that they are the handiwork of God; and—