SCIENTIFIC METHOD AND THE BIBLE.
Editor Popular Science Monthly;
Sir: I have read with great interest an article in the July number of your Monthly entitled Scientific Method and its Application to the Bible. So far as I am able to understand the writer's views, I must certainly decline to accept some of his conclusions. The vital teaching of his paper appears to me to be this: it is proper to apply scientific methods to the study of the Bible so far as to inquire into its structure, the date of its composition, its composite authorship and the sources from which it was compiled, and the names of its authors; but certain truths are distinctly taught in it of a supernatural character which must be accepted because they are a revelation of God's will, and not because they are found to be true by intellectual apprehension and logical reasoning. Indeed, to think of understanding them by intellectual processes is "unscientific beyond hope of pardon."
It is conceded that "the stifling of thought and of investigation into what might lead men away from the truth and the faith once delivered to the saints" was instrumental in causing the barrenness in scientific work for twelve hundred years of the middle ages, between Hipparchus and Copernicus, and that "the same causes are more or less at work at all times to hinder the growth of science and the extension of scientific method." He still, however, insists that there is limitation to human inquiry and ecclesiastical bounds beyond which thought must not go. There are still revelations of truths which the intellect can not perceive, and which can only be understood by "an exercise of faith." It is no longer the Mosaic line which scientists are forbidden to cross, but the "spiritual verities" must not be questioned. There are some revelations which, in the language of Huxley, "they are to hold for the certainest of truths, to be doubted only at the peril of their salvation."
Was it not Martin Luther who called Copernicus a "fool" for trying "to reverse the entire science of astronomy" in the face of revealed truths? "To accept the truth as revealed by God and to acquiesce in it is the part of a good mind," said Melanchthon in condemning Copernicus. "Who will venture to place the authority of Copernicus above that of the Holy Spirit?" said Calvin. Verily, his unpardonable sin was "investigating the truths which are distinctly taught in the Bible," which required an "exercise of faith" and were not to be "apprehended intellectually."
The question seems a reasonable one to ask. To what authority shall we look for knowledge and interpretation of these spiritual truths which are not accessible by scientific study? How shall we know that they are truths at all? I am aware that here the testimony of Christian conscientiousness is sometimes held to be the court of last resort, which I interpret to mean that if one intuitively reaches the conclusion that something is true it is true, the most positive evidence to the contrary notwithstanding. Certainly, no other fact is better established in all human history than the truth of witchcraft, if we admit the potency of this authority. If we reject this, must we not then fall back upon ecclesiastical infallibility as the final interpreter of truth? And this the essayist, in his paper, declines to argue.
Now, can there be any such thing as scientific investigation within such prescribed limitations? Or scientific study of the Bible itself which excludes from its province the so-called spiritual revelations which it contains? One might naturally think that the primary purpose of all the critical study of the books, authors, and structure of the Bible was to learn just what these distinct truths it teaches are. But what bearing can this study have upon the question, being but an intellectual process with which the essential truths are disconnected, which only come by revelation?
Higher criticism can not hold permanently such an untenable position. It must either go backward to an infallible book, or an infallible interpretation of it by authority, or it must go forward to the consideration of the Bible as a collection of books of ancient literature, to be examined without restrictions. The truths which it contains are to be ascertained by "apprehending intellectually" and "reasoning logically," in the same manner as with other books written by religious leaders in ancient times. Any halting between these
