Omega Camille Flammarion (e novels for free TXT) 📖

cannot do better than to open before you the Holy Gospel. Permit me to quote literally.” He then read the words of the evangelists3 describing the last days of the Earth, and went on:

“These words are taken verbatim from the Gospels, and you know that on this point the evangelists are in perfect accord.

“You also know, most reverend fathers, that the last great day is pictured in still more striking language in the Apocalypse of St. John. But every word of the Scriptures is known to you, and, in the presence of so learned an audience, it seems to me superfluous, if not out of place, to make further citations from what is upon every lip.”

Such was the beginning of the address of the patriarch of Jerusalem. His remarks were divided under three heads: First, the teachings of Christ; second, the traditions of the Church; third, the dogma of the resurrection of the body, and of the last judgment. Taking first the form of an historical statement, the address soon became a sort of sermon, of vast range; and when the orator, passing from St. Paul to Clement of Alexandria, Tertulian and Origen, reached the council of Nice and the dogma of universal resurrection, he was carried away by his subject in such a flight of eloquence as to move the heart of every prelate before him. Several, who had renounced the apostolic faith of the earlier centuries, felt themselves again under its spell. It must be said that the surroundings lent themselves marvellously to the occasion. The assembly took place in the Sistine chapel. The immense and imposing painting of Michaelangelo, like a new apocalyptic heaven, was before every eye. The awful mingling of bodies, arms and legs, so forcibly and strangely foreshortened; Christ, the judge of the world; the damned borne struggling away by hideous devils; the dead issuing from their tombs; the skeletons returning to life and reclothing themselves with flesh; the frightful terror of humanity trembling in the presence of the wrath of God⁠—all seemed to give a vividness, a reality, to the magnificent periods of the patriarch’s oratory, and at times, in certain effects of light, one might almost hear the advancing trumpet sounding from heaven the call of judgment, and see between earth and sky the moving hosts of the resurrection.

Scarcely had the patriarch of Jerusalem finished his speech, when an independent bishop, one of the most ardent dissenters of the council, the learned Mayerstross, rushed to the tribune, and began to insist that nothing in the Gospel, or the traditions of the Church, should be taken literally.

“The letter kills,” he cried, “the spirit vivifies! Everything is subject to the law of progress and change. The world moves. Enlightened Christians cannot any longer admit the resurrection of the body. All these images,” he added, “were good for the days of the catacombs. For a long time no one has believed in them. Such ideas are opposed to science, and, most reverend fathers you know, as well as I do, that we must be in accord with science, which has ceased to be, as in the time of Galileo, the humble servant of theology: theologiae humilis ancilla.

“The body cannot be reconstituted, even by a miracle, so long as its molecules return to nature and are appropriated, successively, by so many beings⁠—human, animal and vegetable. We are formed of the dust of the dead, and, in the future, the molecules of oxygen, hydrogen, nitrogen, carbon, phosphorus, sulphur, or iron, which make up our flesh and our bones, will be incorporated in other human organisms. This change is perpetual, even during life. One human being dies every second; that is more than 86,000 each day, more than 30,000,000 each year, more than three milliards each century. In a hundred centuries⁠—not a long period in the history of a planet, the number of the resurrected would be three hundred milliards. If the human race lived but a 100,000 years⁠—and no one here is ignorant of the fact that geological and astronomical periods are estimated by millions of years⁠—there would be gathered before the judgment throne something like three thousand milliards of men, women and children. My estimate is a modest one, because I take no account of the secular increase in population. You may reply to me, that only the saved will rise! What, then, will become of the others? Two weights and two measures! Death and life! Night and day, good and evil! Divine injustice and goodwill, reigning together over creation! But, no, you will not accept such a solution. The eternal law is the same for all. Well! What will you do with these thousands of milliards? Show me the valley of Jehoshaphat vast enough to contain them. Will you spread them over the surface of the globe, do away with the oceans and the icefields of the poles, and cover the world with a forest of human bodies? So be it! And afterwards? What will become of this immense host? No, most holy fathers, our beliefs must not, cannot, be taken literally. Would that there were here no theologians with closed eyes, that look only within, but astronomers with open eyes, that look without.”

These words had been uttered in the midst of an indescribable tumult; several times they wished to silence the Croatian bishop, gesticulating violently and denouncing him as schismatic; but the rules did not permit this, for the greatest liberty was allowed in the discussion. An Irish cardinal called down upon him the thunders of the Church, and spoke of excommunication and anathema; then, a distinguished prelate of the Gallican church, no less a person than the archbishop of Paris himself, ascended the rostrum and declared that the dogma of the resurrection of the dead might be discussed without incurring any canonical blame, and that it might be interpreted in entire harmony with reason and faith. According to him one might admit the dogma, and at the same time recognize