Very significant also is a change in the style of argument against the scientific view. Leading supporters of the older opinions see more and more clearly the worthlessness of rhetoric against ascertained fact: mere dogged resistance to cogent argument evidently avails less and less; and the readiness of the more prominent representatives of the older thought to consider opposing arguments, and to acknowledge any force they may have, is certainly of good omen. The concessions made in Lux Mundi regarding scriptural myths and legends have been already mentioned.
Significant also has been the increasing reprobation in the Church itself of the profound though doubtless unwitting immoralities of RECONCILERS. The castigation which followed the exploits of the greatest of these in our own time—Mr. Gladstone, at the hands of Prof. Huxley—did much to complete a work in which such eminent churchmen as Stanley, Farrar, Sanday, Cheyne, Driver, and Sayce had rendered good service.
Typical among these evidences of a better spirit in controversy has been the treatment of the question regarding mistaken quotations from the Old Testament in the New, and especially regarding quotations by Christ himself. For a time this was apparently the most difficult of all matters dividing the two forces; but though here and there appear champions of tradition, like the Bishop of Gloucester, effectual resistance to the new view has virtually ceased; in one way or another the most conservative authorities have accepted the undoubted truth revealed by a simple scientific method. Their arguments have indeed been varied. While some have fallen back upon Le Clerc's contention that "Christ did not come to teach criticism to the Jews," and others upon Paley's argument that the Master shaped his statements in accordance with the ideas of his time, others have taken refuge in scholastic statements—among them that of Irenaeus regarding "a quiescence of the divine word," or the somewhat startling explanation by sundry recent theologians that "our Lord emptied himself of his Godhead."(504)
(504) For Matthew Arnold, see, besides his Literature and Dogma, his St.
Paul and Protestantism. As to the quotations in the New Testament from
the Old, see Toy, Quotations in the New Testament, 1889, p. 72; also
Kuenen, The Prophets and Prophecy in Israel. For Le Clerc's method of
dealing with the argument regarding quotations from the Old Testament in
the New, see earlier parts of the present chapter. For Paley's mode,
see his Evidences, part iii, chapter iii. For the more scholastic
expressions from Irenaeus and others, see Gore, Bampton Lectures, 1891,
especially note on p. 267. For a striking passage on the general subject
see B. W. Bacon, Genesis of Genesis, p. 33, ending with the words, "We
must decline to stake the authority of Jesus Christ on a question of
literary criticism."
Nor should there be omitted a tribute to the increasing courtesy shown in late years by leading supporters of the older view. During the last two decades of the present century there has been a most happy departure from the older method of resistance, first by plausibilities, next by epithets, and finally by persecution. To the bitterness of the attacks upon Darwin, the Essayists and Reviewers, and Bishop Colenso, have succeeded, among really eminent leaders, a far better method and tone. While Matthew Arnold no doubt did much in commending "sweet reasonableness" to theological controversialists, Mr. Gladstone, by his perfect courtesy to his opponents, even when smarting under their heaviest blows, has set a most valuable example. Nor should the spirit shown by Bishop Ellicott, leading a forlorn hope for the traditional view, pass without a tribute of respect. Truly pathetic is it to see this venerable and learned prelate, one of the most eminent representatives of the older biblical research, even when giving solemn warnings against the newer criticisms, and under all the temptations of ex cathedra utterance, remaining mild and gentle and just in the treatment of adversaries whose ideas he evidently abhors. Happily, he is comforted by the faith that Christianity will survive; and this faith his opponents fully share.(505)
(505) As an example of courtesy between theologic opponents may be cited
the controversy between Mr. Gladstone and Prof. Huxley, Principal Gore's
Bampton Lectures for 1891, and Bishop Ellicott's Charges, published in
1893.
To the fact that the suppression of personal convictions among "the enlightened" did not cease with the Medicean popes there are many testimonies. One especially curious was mentioned to the present writer by a most honoured diplomatist and scholar at Rome. While this gentleman was looking over the books of an eminent cardinal, recently deceased, he noticed a series of octavos bearing on their backs the title "Acta Apostolorum." Surprised at such an extension of the Acts of Apostles, he opened a volume and found the series to be the works of Voltaire. As to a similar condition of things in the Church of England may be cited the following from Froude's Erasmus: "I knew various persons of high reputation a few years ago who thought at the bottom very much as Bishop Colenso thought, who nevertheless turned and rent him to clear their own reputations—which they did not succeed in doing." See work cited, close of Lecture XI.
VI. RECONSTRUCTIVE FORCE OF SCIENTIFIC CRITICISM.
For all this dissolving away of traditional opinions regarding our sacred literature, there has been a cause far more general and powerful than any which has been given, for it is a cause surrounding and permeating all. This is simply the atmosphere of thought engendered by the development of all sciences during the last three centuries.