Natural Law in the Spiritual World by Henry Drummond (english novels for beginners TXT) 📖

the air inside the flasks. If the air were absolutely germless and pure, would the myriad-life appear? He manipulated his experimental vessels in an atmosphere which under the high test of optical purity--the most delicate known test--was absolutely germless. Here not a vestige of life appeared. He varied the experiment in every direction, but matter in the germless air never yielded life.

The other error was detected by Mr. Dallinger. He found among the lower forms of life the most surprising and indestructible vitality. Many animals could survive much higher temperatures than Dr. Bastian had applied to annihilate them. Some germs almost refused to be annihilated--they were all but fire-proof.

These experiments have practically closed the question. A decided and authoritative conclusion has now taken its place in science. So far as science can settle anything, this question is settled. The attempt to get the living out of the dead has failed. Spontaneous Generation has had to be given up. And it is now recognized on every hand that Life can only come from the touch of Life. Huxley categorically announces that the doctrine of Biogenesis, or life only from life, is "victorious along the whole line at the present day."[34] And even while confessing that he wishes the evidence were the other way, Tyndall is compelled to say, "I affirm that no shred of trustworthy experimental testimony exists to prove that life in our day has ever appeared independently of antecedent life."[35]

For much more than two hundred years a similar discussion has dragged its length through the religious world. Two great schools here also have defended exactly opposite views--one that the Spiritual Life in man can only come from preexisting Life, the other that it can Spontaneously Generate itself. Taking its stand upon the initial statement of the Author of the Spiritual Life, one small school, in the face of derision and opposition, has persistently maintained the doctrine of Biogenesis. Another, larger and with greater pretension to philosophic form, has defended Spontaneous Generation. The weakness of the former school consists--though this has been much exaggerated--in its more or less general adherence to the extreme view that religion had nothing to do with the natural life; the weakness of the latter lay in yielding to the more fatal extreme that it had nothing to do with anything else. That man, being a worshiping animal by nature, ought to maintain certain relations to the Supreme Being, was indeed to some extent conceded by the naturalistic school, but religion itself we looked upon as a thing to be spontaneously generated by the evolution of character in the laboratory of common life.

The difference between the two positions is radical. Translating from the language of Science into that of Religion, the theory of Spontaneous Generation is simply that a man may become gradually better and better until in course of the process he reaches that quantity of religious nature known as Spiritual Life. This Life is not something added _ab extra_ to the natural man; it is the normal and appropriate development of the natural man. Biogenesis opposes to this the whole doctrine of Regeneration. The Spiritual Life is the gift of the Living Spirit. The spiritual man is no mere development of the natural man. He is a New Creation born from Above. As well expect a hay infusion to become gradually more and more living until in course of the process it reached Vitality, as expect a man by becoming better and better to attain the Eternal Life.

The advocates of Biogenesis in Religion have founded their argument hitherto all but exclusively on Scripture. The relation of the doctrine to the constitution and course of Nature was not disclosed. Its importance, therefore, was solely as a dogma; and being directly concerned with the Supernatural, it was valid for those alone who chose to accept the Supernatural.

Yet it has been keenly felt by those who attempt to defend this doctrine of the origin of the Spiritual Life, that they have nothing more to oppose to the rationalistic view than the _ipse dixit_ of Revelation. The argument from experience, in the nature of the case, is seldom easy to apply, and Christianity has always found at this point a genuine difficulty in meeting the challenge of Natural Religions. The direct authority of Nature, using Nature in its limited sense, was not here to be sought for. On such a question its voice was necessarily silent; and all that the apologist could look for lower down was a distant echo or analogy. All that is really possible, indeed, is such an analogy; and if that can now be found in Biogenesis, Christianity in its most central position secures at length a support and basis in the Laws of Nature.

Up to the present time the analogy required has not been forthcoming. There was no known parallel in Nature for the spiritual phenomena in question. But now the case is altered. With the elevation of Biogenesis to the rank of a scientific fact, all problems concerning the Origin of Life are placed on a different footing. And it remains to be seen whether Religion cannot at once reaffirm and re-shape its argument in the light of this modern truth.

If the doctrine of the Spontaneous Generation of Spiritual Life can be met on scientific grounds, it will mean the removal of the most serious enemy Christianity has to deal with, and especially within its own borders, at the present day. The religion of Jesus has probably always suffered more from those who have misunderstood than from those who have opposed it. Of the multitudes who confess Christianity at this hour how many have clear in their minds the cardinal distinction established by its Founder between "born of the flesh" and "born of the Spirit?" By how many teachers of Christianity even is not this fundamental postulate persistently ignored? A thousand modern pulpits every seventh day are preaching the doctrine of Spontaneous Generation. The finest and best of recent poetry is colored with this same error. Spontaneous Generation is the leading theology of the modern religious or irreligious novel; and much of the most serious and cultured writing of the day devotes itself to earnest preaching of this impossible gospel. The current conception of the Christian religion in short--the conception which is held not only popularly but by men of culture--is founded upon a view of its origin which, if it were true, would render the whole scheme abortive.

Let us first place vividly in our imagination the picture of the two great Kingdoms of Nature, the inorganic and organic, as these now stand in the light of the Law of Biogenesis. What essentially is involved in saying that there is no Spontaneous Generation of Life? It is meant that the passage from the mineral world to the plant or animal world is hermetically sealed on the mineral side. This inorganic world is staked off from the living world by barriers which have never yet been crossed from within. No change of substance, no modification of environment, no chemistry, no electricity, nor any form of energy, nor any evolution can endow any single atom of the mineral world with the attribute of Life. Only by the bending down into this dead world of some living form can these dead atoms be gifted with the properties of vitality, without this preliminary contact with Life they remain fixed in the inorganic sphere forever. It is a very mysterious Law which guards in this way the portals of the living world. And if there is one thing in Nature more worth pondering for its strangeness it is the spectacle of this vast helpless world of the dead cut off from the living by the Law of Biogenesis and denied forever the possibility of resurrection within itself. So very strange a thing, indeed, is this broad line in Nature, that Science has long and urgently sought to obliterate it. Biogenesis stands in the way of some forms of Evolution with such stern persistency that the assaults upon this Law for number and thoroughness have been unparalleled. But, as we have seen, it has stood the test. Nature, to the modern eye, stands broken in two. The physical Laws may explain the inorganic world; the biological Laws may account for the development of the organic. But of the point where they meet, of that strange borderland between the dead and the living, Science is silent. It is as if God had placed everything in earth and heaven in the hands of Nature, but reserved a point at the genesis of Life for His direct appearing.

The power of the analogy, for which we are laying the foundations, to seize and impress the mind, will largely depend on the vividness with which one realizes the gulf which Nature places between the living and the dead.[36] But those who, in contemplating Nature, have found their attention arrested by this extraordinary dividing-line severing the visible universe eternally into two; those who in watching the progress of science have seen barrier after barrier disappear--barrier between plant and plant, between animal and animal, and even between animal and plant--but this gulf yawn more hopelessly wide with every advance of knowledge, will be prepared to attach a significance to the Law of Biogenesis and its analogies more profound perhaps than to any other fact or law in Nature. If, as Pascal says, Nature is an image of grace; if the things that are seen are in any sense the images of the unseen, there must lie in this great gulf fixed, this most unique and startling of all natural phenomena, a meaning of peculiar moment.

Where now in the Spiritual spheres shall we meet a companion phenomena to this? What in the Unseen shall be likened to this deep dividing-line, or where in human experience is another barrier which never can be crossed?

There is such a barrier. In the dim but not inadequate vision of the Spiritual World presented in the Word of God, the first thing that strikes the eye is a great gulf fixed. The passage from the Natural World to the Spiritual World is hermetically sealed on the natural side. The door from the inorganic to the organic is shut, no mineral can open it; so the door from the natural to the spiritual is shut, and no man can open it. This world of natural men is staked off from the Spiritual World by barriers which have never yet been crossed from within. No organic change, no modification of environment, no mental energy, no moral effort, no evolution of character, no progress of civilization can endow any single human soul with the attribute of Spiritual Life. The Spiritual World is guarded from the world next in order beneath it by a law of Biogenesis--_except a man be born again ... except a man be born of water and of the Spirit, he cannot enter the Kingdom of God_.

It is not said, in this enunciation of the law, that if the condition be not fulfilled the natural man _will not_ enter the Kingdom of God. The word is _cannot_. For the exclusion of the spiritually inorganic from the Kingdom of the spiritually organic is not arbitrary. Nor is the natural man refused admission on unexplained grounds. His admission is a scientific impossibility. Except a mineral be born "from above"--from the Kingdom just _above_ it--it cannot enter the Kingdom just above it. And except a man be born "from above," by the same law, he cannot enter the Kingdom just above him. There being no passage from one Kingdom to another, whether from inorganic to organic, or from organic to spiritual, the intervention of Life is a scientific necessity if a stone or a plant or an animal or a man is to pass from a lower to