From this religious interpretation, which we have to ascribe to that Biblical idea of the divine week of creation, it by no means follows that religion has to demand of natural science that it shall reach in its cosmogonic investigations the same succession in the appearance of things as we find in the Biblical account. This would be nothing else but an actual carrying of a pretended religious interest over beyond the limits of a realm in which the deciding vote belongs to natural science. However incomplete the cosmogonic knowledge of the latter may be, it nevertheless is at present established clearly enough to reject forever such a demand. Astronomy convinces us that it is entirely inconceivable that all which belongs to the work of the fourth Biblical day of creation, even
the whole formation of stars and of our system of planets, succeeded the work of the third day, the formation of earthly continents and plants. And geology in its strata, which exhibit petrifactions, shows us that the relative Biblical days' works in reality did not succeed one another alternately in such a way that the one began where the other ceased, but that from the beginning of organic life the works of the third and the fifth days from the carboniferous period, also the works of the third, fifth, and sixth days, developed themselves perfectly by the side of each other. It would be an excess of refinement to identify any Biblical day of creation with any period or any complex of periods in the development of the earth or of the world.
On the other hand, for a Christianity founded upon the Holy Scripture, it is still not entirely without interest to compare the results of natural science and the extent and succession of the Biblical days' works with one another. For a declaration which undertakes to trace something which has so deep a hold on human life as the Sabbath-rest, back to the prototype of directly divine action, is certainly worthy of attention. Now if we wish to make such a comparison, we can only do it in exact analogy with the way and manner in which we compare the predictions of the prophetical word with their fulfilment. For in so far as the declarations of that Biblical record about the circumstances of creation have religious value of which we are to take notice, they as declarations concerning events of which man certainly cannot have historical knowledge of his own, come entirely under the point of view of the prophetical word; with the exception that they do not contain a forward-looking but a
backward-looking prophecy. This is one of the most correct and fruitful thoughts which Johann Heinrich Kurz, in his "Bibel und Astronomie" ("Bible and Astronomy"), Berlin, Wohlgemuth, 1st edition, 1842, has expressed, but has fantastically misused, in that work, in general so prolific of indefensible positions; a fate which, as is well known, the forward-looking prophecy has had also often enough to undergo.
In the same manner as we have to explain the forward-looking prophecy from two factors—on the one hand, from the circumstances of time, the knowledge, the dispositions, and the characters of prophets; on the other, from the receptivity of their mind for the mind of God and the last purposes of his actions—we also have explained that record of creation from two factors: on the one hand, from the view and the knowledge of its time, and on the other from the receptivity of its author for a pure and living idea of God and of the religious relations of human life. And we shall also have to do likewise when interpreting it. For the interpretation of the forward-looking prophecy, we have behind us the experience of thousands of years, from which the following principles, of treatment and interpretation have resulted. As long as such a prophetic word is not yet fulfilled, so long, indeed, its meaning is and remains the object of Christian faith and Christian hope; but it is difficult and almost impossible to distinguish in it, what is lasting substance, and what is transient form. Perhaps many a thing is looked upon as substance, which in the fulfilment appears to be only an image and form; and perhaps many a thing as form, which in the fulfilment shows itself as a more concrete reality than we had supposed.
And it would even be psychologically a violent assumption, if we should presuppose in the mind of the prophet a still greater knowledge of the future course of things, than that which he expresses; or if we should separate him in his worldly knowledge, and even in the form of his prophetic utterances, from the views and limits of his time. But by far the most fruitless effort of all would be to construct beforehand out of his words the particulars of the historical course of the future. Attempts of this kind have been defeated whenever they have been made. But if the fulfilment of such a prophetic word has once taken place, it is a joy and a strengthening of faith to all following generations, and even after the final fulfilment of all prophecy, it will still be a joy to the children of God in their perfection, to compare prophecy and fulfilment and to allow the prophecy to be illumined by the light of fulfilment, the fulfilment by that of prophecy.
All this finds its full application to the Biblical narrative of creation. That which in the forward-looking prophecy is the historical fulfilment, is in the backward-looking the scientific investigation. So long as the latter was not directed at all to the prehistoric history of the earth, it was an audacious undertaking to separate in the Biblical six days' work substance and form from one another; it was and is still an unpsychological violence to suppose in the human author of the narrative all possible knowledge of psychical and scientific secrets, and to lift him above the child-like views of his time concerning the things of this world. But it was by far the most fruitless undertaking to construct in detail from his words a picture of the real
circumstances of the creation and development of the world. Attempts of this kind have been often made; but they have produced nothing but dreams. And certainly the attempt to control and correct natural investigation by means of such dreams would be like trying to correct well-established facts of history by the prophecies of a still earlier period, or even to prove them false. But from the time when natural science, as it is at present, began to pay attention to the prehistoric history of the earth and even of the universe, such a comparison has been possible.
It tells us, it is true, that the Biblical days' works did not follow each other in the course of earthly and cosmic developments in such a way, that the one began where the other ceased, but that they passed on in the long lines of their course, beside one another, and above one another. But looking upon their meridian altitudes, they nevertheless, where we are able to undertake certain geological comparisons, follow one another exactly in the same order in which the days follow one another in that Biblical record. The meridian altitude of the third day (for here the certainty of geological knowledge first begins for us) has to be looked for where the continents are formed and the vegetable life preponderates on earth: and that is the carboniferous period. The meridian altitude of the fourth day must have been reached where for the first time the covering of vapor and clouds of the earthly atmosphere permanently parted, and sun, moon, and stars became visible: and geology finds this time in the period which lies between the carboniferous period and the trias—in the Permian period, as it is called in England, in the dyas of the
fossiliferous and of cupriferous slate and Zechstein, as we call it in Germany. The meridian altitude of the fifth day has to be looked for where ocean-life, with its sauria and innumerable animals, gave its impress to organic life on earth, and the air was filled with inhabitants: geology calls such a time the secondary period of trias, Iura, and chalk. That ocean-life preponderated in this period, is beyond any doubt; while in general geology gives us more meagre information about the inhabitants of the air than of the animals of the ocean and land. The flying sauria of Iura are still characteristic enough to leave at least the possibility that the winged world, which in value still stands below the mammalia, assisted in giving to that secondary period its proper type. Finally, the meridian altitude of the sixth day cannot be anywhere else than where the animals of the land became the most characteristic inhabitants of the globe, and where man appeared: and that is the tertiary period of geology, in which mammalia appeared in great numbers and variety, and at the end of which we find the first traces of the appearance of man.