按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
has attended the obsequies of so many theories in the realm of science that
he ought to know that he is wasting his strength in trying to bring about a
constant reconciliation between scientific and religious theories。 It is his
part to keep an open mind in assurance of the unity of truth； an assurance
that there is no fact which can possibly come to light and no true theory of
facts which can possibly be formed which does not serve the interest of
the truth； which the Bible also presents。 The Bible does not concern itself
with all departments of knowledge。 So far as mistakes have been made on
the side of those who believe it； they have issued from forgetting that fact
more than from any other one cause。
On the other hand； it has sometimes occurred that believers in the
Bible have been quite too eager to accommodate themselves to purely
passing phases of objection to it。 The matter mentioned a moment ago； the
excision of the supernatural； is a case in point。 The easy and glib way in
which some have sought to get around difficulties； by talking in large
terms about the progressiveness of the revelation； as though the progress
were from error to truth； instead of from half light to full light； is another
illustration。 The nimble way in which we have turned what is given as
history into fiction； and allowed imagination to roam through the Bible； is
another illustration。 One of our later writers tells the story of Jonah； and
says it sounds like fiction； why not call it fiction？ Another tells the story of
the exodus from Egypt； and says it sounds like fiction； why not call it
fiction？ Well； certainly the objection is not to the presence of fiction in the
Bible。 It is there； openly； confessedly； unashamed。 Fiction can be used
with great profit in teaching religious truth。 But fiction may not
masquerade in the guise of history； if men are to be led by it or mastered
by it。 If the way to be rid of difficulties in a narrative is to turn it into pious
fiction； there are other instances where it might be used for relief in
emergencies。 The story of the crucifixion of Christ can be told so that it
sounds like fiction； why not call it fiction？ Certainly the story of the
conversion of Paul can be made to sound like fiction； why not call it
fiction？ And there is hardly any bit of narrative that can be made to sound
so like fiction as the landing of the Pilgrims； why not call that fiction？ It is
the easy way out； the difficulties are all gone like Alice's cat； and there is
144
… Page 145…
Study of the King James Bible
left only the broad smile of some moral lesson to be learned from the
fiction。 It is not； however； the courageous nor the perfectly square way out。
Violence has to be done to the plain narrative； historical statement has to
be made only a mask。 And the only reason for it is that there are
difficulties not yet cleared。 As for the characters involved； Charles Reade；
the novelist； calling himself 〃a veteran writer of fiction；〃 declares that the
explanation of these characters； Jonah being one of them； by invention is
incredible and absurd： 〃Such a man ＇as himself＇ knows the artifices and
the elements of art。 Here the artifices are absent； and the elements
surpassed。〃 It is not uncommon for one who has found this easy way out
of difficulties to declare with a wave of his hand； that everybody now
knows that this or that book in the Bible is fiction； when； as a matter of
fact； that is not at all an admitted opinion。 The Bible will never gain its
place and retain its authority while those who believe in it are spineless
and topple over at the first touch of some one's objection。 It could not be a
great Book； it could not serve the purposes of a race if it presented no
problems of understanding and of belief； and all short and easy methods of
getting rid of those problems are certain to leave important elements of
them out of sight。
All this means that the changes of these times rather present additional
reason for a renewed hold on the Bible。 It presents what the times
peculiarly need。 Instead of making the influence of the Bible impossible；
these changes make the need for the Bible the greater and give it greater
opportunity。
Add three notable points at which these times feel and still need the
influence of the Bible。 First； they have and still need its literary influence。
So far as its ideas and forces and words are interwoven in the great
literature of the past； it is essential still to the understanding of that
literature。 It remains true that English literature； certainly of the past and
also of the present； cannot be understood without knowledge of the Bible。
The Yale professor of literature； quoted so often； says： 〃It would be worth
while to read the Bible carefully and repeatedly； if only as a key to modern
culture； for to those who are unfamiliar with its teachings and its diction
all that is best in English literature of the present century is as a sealed
145
… Page 146…
Study of the King James Bible
book。〃
From time to time there occur painful reminders of the fact that men
supposed to know literature do not understand it because they are not
familiar with the Bible。 Some years ago a college president tested a class
of thirty…four men with a score of extracts from Tennyson； each of which
contained a Scriptural allusion； none of them obscure。 The replies were
suggestive and quite appalling。 Tennyson wrote； in the 〃Supposed
Confessions〃：
〃My sin was a thorn among the thorns that girt Thy brow。〃
Of these thirty…four young men nine of them did not understand that
quotation。 Tennyson wrote：
〃Like Hezekiah's； backward runs The shadow of my days。〃
Thirty…two of the thirty…four did not know what that meant。 The
meaning of the line；
〃For I have flung thee pearls and find thee swine；〃 was utterly
obscure to twenty…two of the thirty… four。 One of them said it was a
reference to 〃good opportunities given but not improved。〃 Another said it
was equivalent to the counsel 〃not