A workingman's view of the Bible

Preface

Before proceeding to a study of the Bible, it is well to have outlined the view-point of the writer.

All accurate knowledge is based on established facts. A conception of mathematics must begin with an idea of a digit or an individual thing. So it must be with the Bible. This fact, it seems to me, is that God, or a First Cause, expressed Himself in the material universe and in the soul ; that is, the thoughts and ideas of God are expressed in the laws of nature and in the soul, just as the thoughts and ideas of man are expressed in his actions and products. Not that God is. This is implied. But that God expresses Himself. This is stated.

The Bible treats the expression of God in the material universe as completed, while the soul is yet growing and developing under His guidance. The development of this soul is, therefore, the subject of the Bible.

Thus I look upon the narratives of Adam and Eve, and Cain and Abel, as portraying the laws of the soul and showing the process gone through in arriving at certain consequences. The further narratives covering the entire Book show the growth of the soul from that condition to its present development, and the complete compliance with these laws by Jesus Christ.

PREFACE

I do not attempt to apply fanciful details to these accounts, but explain them in the light of my knowledge of the soul under the environment given. This is true of every attempted explanation. O. F. D.

Contents

CHAPTER PAGE

I. The Mosaic Account of Creation . 1 II. Physical Man 13

III. Spiritual Man, The Purpose of

Chapter I The Mosaic Account Of Creation

The opening chapter of the Bible is an explanation of the phenomena of the universe as a basis for a true conception of the relation of God to man.

Moses, or the writers, evidently deemed it necessary that we should understand the nature of creation, as well as the steps by which it was evolved. This was not of sufficient importance to require exhaustive explanation, but a true conception of the duties and possibilities of this life must be based on a clear idea of the nature of the material world. A mere statement of the truth seemed to them sufficient, as the inquisitive mind would find evidence to substantiate its correctness. Therefore the explanation of matter and activity is given in a few short sentences.

" In the beginning God created the heaven and the earth. And the earth was without form and void, and darkness was on the face of the deep. And the spirit of God moved on the face of the waters. And God said, Let there be light, and there was light."

Moses covers in these sentences the questions, What is matter and force? and Where does energy begin? He says that there was a creation of substance or elementary matter which in its 1 initial stage was " without form and void " and in darkness. He would have us understand that nothing which would appeal to the five senses of man existed. In this original form of creation, what we term energy or persistent force was in operation. This force caused elemental matter to become sensuous or to assume such coarse and enlarged form as to be discernible by the senses of man. The question, What is matter? is not answered, but energy begins to operate before matter is knowable.

Scientists are making a similar attempt to explain this phenomenon. From experiments the following hypothesis is deduced, which is not looked upon as proved, but " as a good working hypothesis on a very difficult subject." " Material bodies are built up of extremely minute particles of matter called atoms, which are not divisible." These atoms are supposed to be possessed of energy which draws them together, and when thus drawn into groups form what is termed molecules. These atoms and molecules are further supposed to be in motion, with considerable space between them compared to their size. The size of these atoms and molecules may be understood from the following :

" The smallest object which would be visible under the most powerful miscroscope is probably not smaller than a cube of one one-hundred-thousandth of an inch on a side. Such a cube would contain from sixty to one hundred million molecules of oxygen or of nitrogen. This would mean twice as many atoms, as each molecule of these gases contains two atoms. Now, as the molecules themselves fill but perhaps one twentieth of this space, it is easy to understand that a single molecule is much too small to be seen even with the most powerful magnification which we can at present, or perhaps ever, produce." *

Scientists thus assert that matter is not knowable without the presence of energy.

The Mosaic explanation presents " the spirit of God " as force or the knowable part of the universe. For if matter is not knowable by the senses, any sensuous thing is a manifestation of force or the " spirit of God." " The spirit of God " or force is expressed, manifested or revealed in this matter and motion. Matter and motion are not the " spirit of God M or force, but different manifestations of the Spirit of God or force.

John Fiske, a disciple of Herbert Spencer, in his " Outlines of Cosmic Philosophy," reasons thus relative to matter and motion :

" These are familiar propositions that matter is indestructible and that motion is continuous. As in the burning of wood or the evaporation of water the vanishing matter has only undergone a molecular change, which renders it temporarily imperceptible by our unaided senses: similar has been the evidence in the case of motion.

i Appleton's Physics.

When it was shown that the apparent loss of motion by friction is, in fact, only a transformation of a certain quantity of molar motion into heat, it was admitted on all sides that motion is indestructible as well as matter. Deep as are the truths that matter is indestructible and motion continuous, there is yet a deeper truth implied by these two. Since it is primarily by virtue of resistance that we distinguish matter from empty space, it follows that our ideas are built up of experiences of force and that the indestructible element in matter is its resisting power or the force which it exerts.

" The case of motion is precisely similar : we cognize motion as the successive occupation of a series of positions by matter, and the essential element in the cognation, the necessity which a moving body is under to go on changing its position, is proved to result from early experience of force as manifested in the movement of our muscles. We are obliged to conceive this force as impressed in the shape of reaction on the bodies that cause the arrest. Or put the whole case briefly in another form: The fundamental elements of our conception of matter are its force-element and its space-element, namely, resistance and extension. The fundamental elements of our conception of motion are its force-element and its space- and time-element, namely, energy and velocity."

Mr. Fiske deducts from the foregoing argument this conclusion : " Therefore, in asserting that matter is indestructible and that motion is continuous, we assert by implication that force is persistent, that the force manifest in the knowable universe is constant, can neither be increased nor diminished. It, the above assertion, is the deepest truth which analytic science can disclose."

Fiske deducts two thoughts from this discussion which interest us. The first is that " Motion is not force but one of the manifestations of force, and so the various modes of motion are differently conditioned manifestations of force." And the other, " We know force not in itself, but only as revealed to consciousness in matter and motion."

God and force, as used by these thinkers, appear synonymous as applied to the material world. They both assert that God or force is all that is known to man through the use of his senses. Moses further presents the activity of the universe as manifesting, expressing and conveying the ideas of God as the body or person of man manifests, expresses and conveys him to his fellow-man. Matter, therefore, not being knowable to sense, is not a subject for consideration. We must of necessity confine ourselves to the manifestations of force or the spirit of God. This the Bible does. It is the activities of God and man and man's ultimate achievements amid this creation with which it is concerned ; while the only portion of science, not supported by inference and conjecture, deals with the laws, principles and phenomena of energy.

What is Moses' conception of God as creator? We find in his explanation that God did not form and construct the universe in the way that man creates, by working upon and with what already existed. The idea of personal effort is absent, that is, one physical force operating other physical forces, or kind operating kind. It was rather as man lights with electricity by the introduction of an energy which was heretofore absent. This energy was from God. Moses presents God as expressing himself in the persistent force of the universe and, as creator, is not divorced from his creation as a man is separated from his production. Each manifestation of force is a further development of the energy from God. Force obtains its life from God and expresses Him. Thus, we know electricity as light, motive power, lightning, curative agent, conveyor of intelligence, and so on, so we may know force or God, the creator, as adhesion, gravity, electricity, light, life, et cetera. This force is an evidence of the constant presence of God who maintains it. This must be true, for we cannot logically conceive of a constant, ever-present energy or force without a constant ever-present cause. God is therefore the motive power which causes, sustains, and reproduces constantly the entire physical universe.

Moses presents the varied manifestation of force as the Will or Word or Decree or Laws of God. Thus " And God said, Let there be light, and there was light." Force is here under the Will of God because it emanates from God, quite as a man has control of his arm because it is a part of his body. Man does not present a perfect analogy but may help us to conceive of this control. The artist before his rough stone conceives his finished statue. He wills its construction. His hands perform the biddings of his will and represent in their activity the will or decree or laws of that artist. Moses would thus present God the creator, except God himself maintains the force.

Into imperceptible matter (atoms) God introduced a power coming from Himself. This power controlled and fashioned matter into a sensuous form. Subsequent sentences imply that this was the case ; and the investigations of scientists also point to this conclusion.

" God said, Let there be light, and there was light." Upon this earliest form of creation was brought into action the chemical principles which cause illumination, namely, combustion, electricity, phosphorescence, and so on. These forms of obtaining light may or may not have all been included. It is only stated that some form of illumination was introduced. This light was at first universal, or pervaded the entire mass. But soon laws or processes limited the operation of these principles ; for instance, oxygen and hydrogen in proper proportions (water) will not burn by laws we find in nature to-day, thus dividing the light by restricting the operations of the chemical processes. The presence of light was day ; its absence was night.

" God said, Let there be a firmament in the midst of the water, and let it divide the waters from the waters." This was a division of matter into distinct parts, the earth and the starry wonderland, using a lighter, invisible and yet tangible form of matter, an atmosphere or firmament, to separate them. The two succeeding verses state that He accomplished this, and named the firmament Heaven, closing the second period of creation. The original elements of the entire universe must therefore be the same. Astronomers tell us that meteors and the spectrum of the sun's rays show no original elements which are not found on the earth. The composition of the whole universe is evidently the same.

The process of solidification continued. First the attraction of atoms into molecules; then the molecules into a closer relation until liquid (water) was formed; finally, a solid (land) appeared and rose above the water. Upon this land and water came life to organize and animate matter. Moses treats life as nothing new, simply a modification of the original force which is the cause of all, another manifestation of the " Spirit of God."

First came plant life* The growth of plants is due to what is called " capillary attraction." Gray's " Botany " thus explains this process : " Whenever two fluids of different density are separated by a membrane whether of dead or living substance, or are separated by a porous partition, a flow takes place through the partition, mainly toward the heavier fluid, until this is brought to the same density as the other. The contents of the cells of which the plant is composed being therefore always much denser than the moisture outside (which is water containing a little carbonic acid, etc., and a very minute quantity of earthy matter) this moisture is constantly drawn into the roots."

The water is constantly evaporating through the leaves, causing the upper cells to be denser than the lower, which produces the flow upward into the leaves. " So in absorbing moisture by the roots, and in conveying the sap or the juices from cell to cell and from one part to another, the plant appears to make use of a physical or inorganic force; but it manages and directs this as the purposes of the vegetable economy demand. Now, when the proper materials are brought to the growing points, growth takes place ; and in growth the plant moves the particles of matter, arranging the fabric in a manner which we cannot explain by any mechanical laws. The organs are not shaped by any external forces ; they shape themselves and take such forms and positions as the nature of each part or plant requires."

These " forms and positions " could be taken in obedience to laws which would limit, regulate and control the act of depositing the particles. We find the same thing taking place without life in mineral crystals. Water charged with minerals in solution, when depositing the particles of the mineral, " take such forms and positions as the nature of each " crystal or kind of mineral requires and " are not shaped by any exterior forces ; they shape themselves." Nor are we any better able to explain the growth of the mineral crystal " by any mechanical laws " than we are the arrangement and control of matter in the plant. Evidently they are identical.

Moses' position here is not at all untenable, but is, on the contrary, undoubtedly true. Vegetation is but a further application of the force already used. The earth, bringing forth grasses and herbs yielding seed, and the trees, was therefore but a further volitionary control by God of original force, — the process of growth depending for its commencement upon light, heat and moisture. Life is a higher, more intricate manifestation of force.

Mosaic writers now turn to the portion of creation which was above the firmament. The principles of light confined largely to that other portion were now collected into luminaries or places to produce light. The sun and moon were formed by the same force that created the earth, and also the stars. It does not appear that activity was suspended in this portion heretofore, but the culmination of it marked the end of this period of time. By means of these luminaries God caused seasons, days and years. The other days were periods of time designated by the completion of a creation.

The same continuity of the power employed and the control of that power by the exercise of the will, is seen in the account of the creation of fish, fowl and animal. What does this imply? Two things: First, the organisms constituting fish, fowl and animal are mechanical, that is, they use principles which are or may be used with inanimate nature when force is applied ; and, second, that, the fish, fowl and animal are controlled by a brain which works automatically. This brain is like the telegraph instrument acting only when acted upon. This does not exclude the idea of instinct and intelligence and thought in these creatures in so far as they may be automatic and have the source of the series of the mental phenomena from without.

It is a well-known fact to-day that all known mechanical principles are employed in the organs of animals and many that have not yet been used successfully. It is also beyond question that the operation of force in all life whatsoever follows mechanical and chemical principles and by their use alone accomplishes its ends. The action of the muscles, heart and nerves finds its counterpart in the lever, steam chest and telegraph wires of to-day. The power or the source of energy in each instance is the same. Physical man, the highest form of animal life and created last, is defined to-day by some as the " instrument by which man approaches nature." It differs from man-made tools in its completeness, its ability to repair itself and its method of control. In man is the highest development of brain, and we will therefore study him to know whether scientists have found anything other than force in the physique and brain of animal or physical man.

Chapter II Physical Man

Moses presents animal and physical man as a manifestation of the persistent force of the universe or the " Spirit of God." Does our knowledge substantiate this ?

Physical man is a complete, harmonious and perfectly constructed aggregation of interdependent mechanisms. The heart beats that the rest of the body may live. The other functions are active that the heart may beat. The exquisite muscles of the hand are as necessary to the heart, since they gather sustenance, prepare and place it in possession of the digestive organs, as are the digestive organs themselves. Nothing useless, nothing wasted ; each is needed that there may be a perfect whole.

Not carelessly nor lightly are these organs placed, but so that each, in the performance of its duty, may be least retarded and require the least expenditure of force. Could the heart be better located, or the lungs be more convenient to the air, and receive protection? Could the eye be more cunningly enthroned or the nostrils scent the air so well elsewhere?

Is physical man mere machinery? Cannot all this be said of the mechanisms of man's invention, except in the degree of perfection? Are not the 13 mechanisms of man harmonious? Are they not interdependent one part upon another? Are they not complete machines, and perfect in a degree? Cannot we say the same of the locomotive that we say of physical man, with the above exception?

The boiler exists that the other mechanisms may move, some other parts exist that the boiler may be effective, as the pump, the water tank, the fire-box, valves, etc. There is little or nothing useless or wasted; each part is needed that there may be a perfect whole. The same economy of location is sought as in physical man. The difference between the man-made locomotive and the God-made man is in degree of completeness and perfectness, not in the essential idea of creation. Both are constructed to perform work, to respond to a motive power, to be directed, to be used. We know that the body of man is an instrument. We know that its parts are consumed by friction. We know of its final exhaustion, and that, when worn out, it must be laid aside. Its analogy to the machine is apparent.

In a machine, when we understood its method of control, its activities will constitute final and conclusive evidence of the purpose of construction. The slotted steel shaft, gearing, tread, thread, of a sewing machine are but subjects for conjecture to a novice when inactive, but when put in motion and carefully followed from spoolholder, through slots, needle eye, shuttle, will prove beyond a doubt why they were made.

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Every machine of man will respond to the same careful study and bring to light the reason of its existence. If this is true of man's handiwork, may we not expect that the same method of inquiry will deduce the truth from God's? Let us study the method of control in physical man, that we may better understand his activities. Then we may study these activities so as to know the purpose of his creation.

The direct control of the body is accomplished through the wonderful system of nerves. These are divided into two different and distinct systems. The one controls the reconstructive and propagative organs, whose actions are not under the will of man. The other system lies in the arms, legs, face, or such organs as exhibit control by the will. Those beyond control are necessary for the preservation of the organism. A close study of the stomach and heart proves that in the preservation of the body their purpose is fully accomplished. Simple maintenance of person does not interest us. It is what is dependent on the will that in its workings must reveal the intention of man's creation.

The nerves of sensation are beyond control, except in so far as they may be irritated through the nerve of motion. The eye will see, the ear will hear, the body will feel, unless we by some action prevent. We have, then, control of the body through the nerve of motion only. The purpose of man's existence, therefore, can be found only in the activity of the nerve of motion. This is the only means of expression that he has. His whole physical existence must be bound up in its operations.

The seat of this government lies in the brain and spinal cord, which are constructed of the same matter as the nerves. The brain is divided into several different parts, which perform different functions in maintaining control and directing the body. The cerebrum is thought to be the seat of intelligence, the cerebellum to control the muscles and their harmonious workings, and another portion the sense of sight, et cetera.

The action of the brain, when closely examined, does not give evidence of being different from other molecular activity of force. There is probably no difference. The brain does not grow in size, when used, but in the amount of surface that is exposed, by increasing the number and depths of its convolutions or folds. The sensations and information seem to center here and exchange or transmit their activity to something exterior. As growth takes place, the brain enlarges not its size but its contact or ability to communicate with this power or faculty. That which knows of these sensations or information we term perception.

The perceptive faculty evidently rests upon and receives from the brain the sensations from the world and the organism. This connection is so intimate that no activity escapes the perceptive

PHYSICAL MAN IT

faculty, when alert ; yet the separation is so complete that the perceptive faculty can ignore and refuse to receive the idea presented. If a man is engrossed in thought when spoken to, although the information is perfectly carried to the brain, the perceptive faculty refuses attention to the spoken word, as well as to the other sights and pounds. This power of refusing attention is found in all higher animal life. It marks the final action of the nerves of sensation and information, the culmination of the activities of the physical man alone. The government and control of the nerves of motion must arise in the activities of this other portion of man and animal, the soul.

Physical man is a mechanism. Is it automatically controlled ? As an engineer opens and closes the valves to the steam chest and dictates thereby whether or not there shall be motion, so in the physical man or animal the power which commands the nerve currents governs. This power is the will. The will to accomplish its ends must transmit activity to the brain and nerves. We are therefore still dealing with force in another and higher manifestation, but governed by different laws.

The will acts in accord with the environment and the peculiarity of the creature in which it is found. The wolf amid plenty retires from its foes ; in want, it seeks food at any peril. Other animals seek their food and spend their idle time in quiet seclusion, in playfulness, in work or travel. The bird, with wings, seeks refuge in distance, and in its quiet hours displays the same variety of activity. Man displays the same difference in the action of his will. But the will is the throttle by which the nerve is awakened to action or quieted to repose.

The adjustment to the needs of the moment and the similarity of expression under like conditions show that there is a power which controls the will. This adjustment comes from a recognition of the circumstance, what the consequence will be, and a conclusion as to the proper act. This formula we follow consciously or unconsciously in determining the act. To illustrate: We see the storm approaching, we realize the possible consequences and seek a safe refuge. We see the beautiful flower, we appreciate its beauty and fragrance, and step closer to enjoy. We see the face of the debauchee, we recognize his condition and shrink from his way of life and shun it. This we term reason.

Reason may act without our being conscious of it. Allow a sudden danger to arise and the action of this faculty will prepare some defense or action for escape. With reason alone all similar circumstances would produce identically the same effect on all creatures. The sea-gull and the thrush, the lion and the fox, the whole human family would be affected alike when the thundering roar of the approaching storm was heard.

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But the sea-gull breasts the stormy wave with glee, while the thrush is hidden in the deep recesses of the wood. The lion meets the storm with roars of defiance or fear, while the fox in silence seeks his lair. Man meets it with every degree of expression, from abject horror to absolute indifference.

These are all expressions of reason. Even the horror is due to reason asserting itself. The danger is coming, its results may be terrible, yet no refuge is sufficient for absolute safety. There is evidently a further influence. The will may be controlled contrary to the normal conclusions based upon these considerations.

There is, in man and animal alike, something that responds to exterior environment which the reason must take into account. This we call disposition, using the term as Webster defines it, meaning " the constitutional habits of mind." When one of these qualities asserts itself strongly and violently, it is called passion. The disposition comprises qualities such as affection, liking, disliking, anger, fear, carefulness, anxiety, pride, scorn, gayety, moroseness, brutality, kindness, sorrow, grief, sympathy, and so on. To illustrate: Anger is aroused by an offense, fear by impending danger, pride by comparison of conditions, sorrow by undesirable consequences.

The presence or lack of these qualities occasioned by heredity, environment or education governs the reason and determines the manner in which a circumstance will be met. They give a variety of actions under similar circumstances. The lion with courage meets the thunder of the heavens with defiance, while the fox, lacking courage, but sly and cunning, silently seeks her refuge. Man, in whom the variety of expression is limited only by the number of men and variety of circumstance, displays every shade and coloring of these qualities. The approaching storm paints horror in one face, anxiety in another, wonder in another, admiration in another; and men will flee before, carefully watch, stand in doubt or be held by the fascination of its approach.

Passion is the supremacy of some quality of disposition acting in utter disregard of all other considerations. It makes a demand overshadowing all dictates that reason may give, and uses the organism regardless of consequences to attain its object. The welfare of the body is overlooked. Anything which stands in the way is cast aside. It raises and casts out all else and controls the organism for its ends. Reason acts only to further it, and circumstances are no longer considered as before except simply as to how their interference may be overcome. Anger, sensual love, fear, pride, all use the body thus, and the influence on the body is such as to warrant our using the Latin word, passor, in order to express it.

However, reason must act rationally in reaching its conclusions upon the ideas admitted to consideration, but when anger and hatred control

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they exclude from the consideration all that will not further their ends. Thus when anger is in control, the feelings and comfort of our antagonist are not considerations, but only what will work his disadvantage and discomfiture. Reason works perfectly rationally upon these, as the result too often proves.

The series of mental phenomena as far as we have traced them are initiated from without, and the variety and prevalence of the traits of disposition in any creature are due to exterior influence. Therefore man or animal thus constructed would be a perfect automaton, acting only as acted upon. Animal life is in truth the perfect automatons of God. They are sustained and repaired from within themselves, making but one demand upon their own activity, that for food. They are controlled by the wonderful telegraphic system of nerves which center in the brain. Here the activity is transmitted to the perceptive faculty, upon whose conceptions reason, memory, disposition, act. These actions culminate in a conclusion upon which the will acts. The power that governs the laws of nature and the laws of growth and activity within these creations is therefore perfect master of them.