But for all this dissolving away of the traditional opinions regarding our sacred literature, there has been a cause far more general and powerful than any which has been given, for it is a cause surrounding and permeating all. This is simply the atmosphere of thought engendered by the development of all sciences during the last three centuries.
Vast masses of myth, legend, marvel, and dogmatic assertion, coming into this atmosphere, have been dissolved and are now dissolving quietly away like icebergs drifted into the Gulf Stream. In earlier days, when some critic in advance of his time insisted that Moses could not have written an account embracing the circumstances of his own death, it was sufficient to answer that Moses was a prophet; if attention was called to the fact that the great early prophets, by all which they did and did not do, showed that there could not have existed in their time any "Levitical code," a sufficient answer was "mystery"; and if the discrepancy was noted between the two accounts of creation in Genesis, or between the genealogies or the dates of the crucifixion in the Gospels, the cogent reply was "infidelity." But the thinking world has at last been borne by the general development of a scientific atmosphere beyond that kind of refutation.
If, in the atmosphere generated by the earlier developed sciences, the older growths of biblical interpretation have drooped and withered and are evidently perishing, new and better growths with roots running down into the newer sciences have arisen. Comparative mythology and folklore, comparative religion and literature, by searching out and laying side by side the main facts in the upward struggle of humanity in various old seats of civilization, are giving a new interpretation of these great problems which dogmatic theology has long labored in vain to solve. Thus, while they have established the fact that accounts formerly supposed to be special revelations to Jews and Christians are but repetitions of widespread legends dating from far earlier civilizations, and that beliefs formerly thought fundamental to Judaism and Christianity are simply based on ancient myths, they have also begun to impress upon the intellect and conscience of the thinking world the fact that the
tions in the New Testament, 1889, p. 72; also Kuenen, The Prophets and Prophecy in Israel. For Le Clerc's mode of dealing with the argument regarding quotations from the Old Testament in the New, see earlier parts of the present chapter. For Paley's mode, see his Evidences, Part III, chapter iii. For the more scholastic expressions from Irenseus and others, see Gore, Bampton Lectures, 1891, especially note on p. 267. For a striking passage on the general subject, see B. W. Bacon, Genesis of Genesis, p. 33, ending with the words, "We must decline to stake the authority of Jesus Christ on a question of literary criticism."
