The Biblical and Christian conception of the primitive history of man does not at all demand the conception of a gradual sinking down of mankind from a supernatural height—of a gradual depravation of our species—which many representations seem to assume. For, according to it, the fall of man had already taken place with the first pair of mankind; they were driven from Paradise, to long hard labor and development; and Paradise was taken from earth. Even the paradisaical condition, with its short duration, was deficient in all the various gifts of life which are a product of human inventive faculty and skill, and which can leave behind vestiges and remains. But what the Holy Scripture relates or indicates of the after-paradisaical primitive history of man, wholly corresponds to the idea of a gradual development out of the more simple and rough, which is demanded by the evolution theory in its
application to history. That, even according to the Biblical conception, goodness and progress in outer culture, sin and intellectual stagnation, are not identical, we see from the fact, that by the Holy Scripture the most successful inventions of man are not assigned to the more pious Sethites, but to the Titan-like, rebellious Kainites. Likewise, the evolution theory does not at all require a constant, general, and exclusive progress of mankind in all its members. As in the realm of irrational organisms, so in the history of mankind; it has to assume the most various ramifications with progress, stand-still, and retrogradation. It is true, it sees in the nations of culture progress in an upward rising line; but besides, stand-still and retrogradations in great variety. It also sees in mankind in general a labor of upward rising development; but it also sees many hindrances of development, and many shavings which the work throws to one side. But exactly the same thing was also seen in every religious or profane contemplation of history, long before the evolution theory was born.
Therefore, the different views of the earliest primitive history of man, the theory of depravation and that of elevation, do not stand so opposed to one another—the former representing the Biblical and religious, the latter the anti-religious, view of the history—but the question as to the primitive history is not yet solved in that respect; the depravation theory, as well as the elevation theory, indicates rather the directions in which investigation has to put its questions to the archæological sources. Investigation, on the other hand, has free scope in both directions; and the primitive history of man shows itself to be a realm in which religious and scientific interest,
opponents and advocates of the descent theory, can peacefully join hands for common labor. Up to the present, the investigations reach results which seem to fall now more into one, now more into the other, scale of the balance. On the one hand, the older the products of human skill are, the more simple they are; on the other hand, even the oldest remains show man in full possession of that which distinguishes him from the animal, and attests a spiritual life. The reader may think of the before mentioned sketches of the reindeer and mammoth ([page 90]). If we finally come down to historic times, and to the present, in order to try to draw conclusions from the comparisons of the remotest times of which we have historic knowledge, with the present, as to prehistoric times, we likewise find on the one side vestiges of the lowest barbarism in the past and present; but on the other side we find that the oldest written monuments afford a glance into a perfection of intellectual reflection and into a nobility of moral and religious views which permits us to draw the highest conclusions as to the intellectual worth of earliest mankind. The very oldest records of the Holy Scripture give evidence of this intellectual height; and even the royal programmes of Assyrian monarchs, which the wonderful diligence and ingenuity of recent investigators have deciphered from the cuneiform inscriptions, not only relatively correspond to the height of culture which we find in the ruins of Assyrian palaces, but even, when looked upon absolutely and aside from the morality of conquest which they indulge, are inspired by a nobility of mind, and permeated by a religiousness, which no potentate of recent times would need to be ashamed of. They have
been made accessible to the public by the work of Eberhard Schrader: "Die Keilinschriften und das Alte Testament" ("Cuneiform Inscriptions and the Old Testament"), Giessen, 1872.
§ 4. Providence, Hearing of Prayer, and Miracles.
Before we enter into the special christological realm, we have yet to glance at the realm of the more common relations between God and the creature, as they have found, in faith in a divine providence, in hearing of prayer, and in divine miracles, their reflection in Christian consciousness.
It is true, we had to discuss the chief basis of an understanding in this matter when treating of the position of the Darwinian theories in reference to theism in general; but we have a double reason for entering again into the consideration of the concrete form which this faith has obtained in Christianity.
One reason is the fact, that faith in a special providence of God, in a hearing of prayer, and in a connection of the human history of salvation with miracles, forms a very essential part of the Christian view of the world and of Christian religiousness. All Holy Scripture is interwoven with assurances of a providence of God, going even into details; with the most distinct and solemn promises of the hearing of our prayers; and with the most emphatic reference to the miracles which it relates. The Lord himself not only found all these doctrines, and left them untouched, but he developed them in the most pregnant way, and brought them into the most intimate connection with the quintessence and centre of his doctrine. According to his teaching,
"a sparrow shall not fall to the ground without the will of your heavenly Father; but the very hairs of your head are all numbered." He encourages us to pray, with the words: "Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you;" and he proves himself to be the Redeemer, through signs and wonders, and refers to the greatest sign which was to be manifested in him—the sign of the resurrection.