We nevertheless do not assign special weight to the establishment of such a correspondence. The religious value of the idea of a divine week of creation is rendered perfectly certain to us, if we only find that it is reconcilable with a pure idea of God. That would not be the case, if we had to look upon the week of creation as an earthly week; but it is perfectly so, if the divine week stretches over the whole temporality of the course of the world. Therewith we can be satisfied. For we have neither theological nor philosophical nor
scientific evidences enough to draw from these Biblical utterances any metaphysical conclusions in reference to the relations of God to the temporal development of the world. We should not dare to contest directly such metaphysical relations: for the human week, with its day of rest, is such an eminently fortunate and blissful invitation, the observance of this command is accompanied by such a striking prosperity in all life-relations of a people, its non-observance by such an evident curse, and, moreover, the idea of man bearing the image of God is such a fruitful idea, satisfying equally spirit and mind, that we have to remember the possibility that the institution of the human week, with its day of rest, is certainly founded on the real relations of the life-process of that creature which bears the image of God to the activity of its divine prototype upon the earth. But nevertheless, we just as little dare to attempt or to challenge the establishment of such metaphysical relations: for a theosophistic treatment of numbers seems to us no fruitful field for the promotion of religion—neither for the promotion of religious knowledge nor for that of religious life.
Still, however, the result of our comparison between Biblical and scientific interpretation seems to us worth mentioning for a special reason. It is true, we have found a succession of the meridian altitudes of the Biblical days in the same order in which, according to the Biblical relation, the days' works followed one another; but we have found in the total course of the Biblical days that their works in reality passed on in long lines contemporaneously with one another. Now, since that first part of our result—the succession of meridian
altitudes—is the least we have to expect, if the counting of the days shall at all have an objectively real ground in the world's process, on the other hand, the second part of our result—the far-reaching contemporary existence of the different Biblical days—has an exact analogy with those prophecies whose partial or entire fulfilment permits us a more certain judgment of the character of prophecy and a more certain comparison between prophecy and fulfilment. Even the prophetic world knows of a divine day, which in the prophecies occupies an eminent and central position: it is the day of the Lord as the day of judgment and salvation. This day of the Lord also stands before the eye of the prophet, certainly not as a common earthly day of twenty-four hours, but as a day of God rising above earthly days and embracing an infinite number of them, although it also has its very distinct meaning which comes into the earthly temporality. But in the historic fulfilment, there happen along with it a thousand things which do not belong to it; for two-thirds of mankind that day did not dawn at all; and as to its temporal course, it had its dawn in the beginnings of mankind,—its sunrise took place eighteen hundred years ago, and its meridian altitude is still impending.
Finally, that even the piety of those who composed the Biblical records, and of all those who see in them the manifested evidences of their faith, assigns no religious weight to the succession of the days' works, becomes clear from the before-mentioned fact, that the second account of creation, which makes man and his ethical primitive history its centre, relates the creation of the inhabitants of the earth in quite a different order from
the first one. We shall treat of this point again, and more in detail, for another reason, in the following section.
We still have to treat of the question as to what position the Holy Scripture and Biblical Christianity take regarding a development in general: and here also we have only to say that they are very favorable to such an idea. The works of the six days themselves are in their succession nothing else but a development, a permanent differentiation of that which was not separated before, a continuous unfolding of the more simple into the more complex, an always progressing preparation of the globe for newer and higher forms of existence, until finally man appeared. In the Biblical account of creation, the idea which forms the basis of every evolution theory, (namely, that the new which appears has its conditions and suppositions, its creative secondary reasons, in the preceding), is pronounced with special clearness. When it says: "Let the Earth bring forth grass and herb,... and the earth brought forth," etc.; "And God said: Let the waters bring forth abundantly the moving creature that hath life," etc.; "Let the earth bring forth the living creature; and it was so;" and "God made the beast of the earth,"—the creative causality also is mentioned in the clearest words by the side of and under the causality of the Creator, by means of which the latter had made creatures. The friendly relation between the Biblical account and the evolution theory even goes so far that the Holy Scripture, like that theory, does not permit animals to come forth from plants, although the latter represent the lower, the former the higher, and that, plants are a
necessary condition for animals, but that even according to the Bible both kingdoms come forth from the inorganic of the earth. When treating of the creation of plants, it says, "Let the earth bring forth grass," etc.; and when treating of that of animals, it says, "Let the earth bring forth the living creature." At last, if science should once succeed in perceiving more clearly than now the origin of the organic from the inorganic, it would have in those words the means for a harmony with the Biblical conception.
Now, just as evidently as the Holy Scripture is favorable, in general and as a whole, to the idea of evolution, so certainly it seems to reject it precisely at that point where the whole interest of our question lies; namely, in reference to the origin of the single species. For here, when treating of the creation of plants as well us of animals, it is said in most distinct words: "after his kind." But the contradiction is only apparent. As to the way and manner in which God created every species, whether he used secondary causes or not, nothing else is said than that God created every species, that the creatures exist in distinctly marked species, and that these species are not chance, but lie in the plan of God—that they are his work. This fact, that it was God who wished to create each species as species, and in reality created it, is just as firmly established, if the species came forth from one another and were developed in gradual transitions, as if they received their existence in some other way. As, in the fifth day's work, we find simply the words: "And God said, Let the earth bring forth the living creature: and it was so;" and "God made the beast of the earth,"—in precisely the same way
God could indeed create single plants and animals after their kind, in such a way that one should come forth from another, that they should be developed from one another.