For similar surrenders of the Deluge in various other religious encyclopedias and commentaries, see Huxley, Essays on controverted questions, chap.

xiii.
The time when the struggle was relinquished by enlightened theologians of the Roman Catholic Church may be fixed at about 1862, when Reusch, Professor of Theology at Bonn, in his work on The Bible and Nature, cast off the old diluvial theory and all its supporters, accepting the conclusions of science.( 169) (169) See Reusch, Bibel und Natur, chap.

xxi.
But, though the sacred theory with the Deluge of Noah as a universal solvent for geological difficulties was evidently dying, there still remained in various quarters a touching fidelity to it.

In Roman Catholic countries the old theory was widely though quietly cherished, and taught from the religious press, the pulpit, and the theological professor's chair.

Pope Pius IX was doubtless in sympathy with this feeling when, about 1850, he forbade the scientific congress of Italy to meet at Bologna.( 170) (170) See Whiteside, Italy in the Nineteenth Century, vol.iii, chap.
xiv.
In 1856 Father Debreyne congratulated the theologians of France on their admirable attitude: "Instinctively," he says, "they still insist upon deriving the fossils from Noah's Flood."(171) In 1875 the Abbe Choyer published at Paris and Angers a text-book widely approved by Church authorities, in which he took similar ground; and in 1877 the Jesuit father Bosizio published at Mayence a treatise on Geology and the Deluge, endeavouring to hold the world to the old solution of the problem, allowing, indeed, that the "days" of Creation were long periods, but making atonement for this concession by sneers at Darwin.( 172) (171) See Zoeckler, vol.ii, p.