History Of The Conflict Between Religion And Science Part 23

For objects to present themselves under identical relations to different persons, they must be seen from the same point of view. In the instance we are now considering, the religious man has his own especial station; the scientific man another, a very different one. It is not for either to demand that his co-observer shall admit that the panorama of facts spread before them is actually such as it appears to him to be.

The Dogmatic Const.i.tution insists on the admission of this postulate, that the Roman Church acts under a divine commission, specially and exclusively delivered to it. In virtue of that great authority, it requires of all men the surrender of their intellectual convictions, and of all nations the subordination of their civil power.

But a claim so imposing must be substantiated by the most decisive and unimpeachable credentials; proofs, not only of an implied and indirect kind, but clear, emphatic, and to the point; proofs that it would be impossible to call in question.

The Church, however, declares, that she will not submit her claim to the arbitrament of human reason; she demands that it shall be at once conceded as an article of faith.

If this be admitted, all bar requirements must necessarily be a.s.sented to, no matter how exorbitant they may be.

With strange inconsistency the Dogmatic Const.i.tution deprecates reason, affirming that it cannot determine the points under consideration, and yet submits to it arguments for adjudication. In truth, it might be said that the whole composition is a pa.s.sionate plea to Reason to stultify itself in favor of Roman Christianity.

With points of view so widely asunder, it is impossible that Religion and Science should accord in their representation of things. Nor can any conclusion in common be reached, except by an appeal to Reason as a supreme and final judge.

There are many religions in the world, some of them of more venerable antiquity, some having far more numerous adherents, than the Roman. How can a selection be made among them, except by such an appeal to Reason?

Religion and Science must both submit their claims and their dissensions to its arbitrament.

Against this the Vatican Council protests. It exalts faith to a superiority over reason; it says that they const.i.tute two separate orders of knowledge, having respectively for their objects mysteries and facts. Faith deals with mysteries, reason with facts. a.s.serting the dominating superiority of faith, it tries to satisfy the reluctant mind with miracles and prophecies.

On the other hand, Science turns away from the incomprehensible, and rests herself on the maxim of Wiclif: "G.o.d forceth not a man to believe that which he cannot understand." In the absence of an exhibition of satisfactory credentials on the part of her opponent, she considers whether there be in the history of the papacy, and in the biography of the popes, any thing that can adequately sustain a divine commission, any thing that can justify pontifical infallibility, or extort that unhesitating obedience which is due to the vice-G.o.d.

One of the most striking and yet contradictory features of the Dogmatic Const.i.tution is, the reluctant homage it pays to the intelligence of man. It presents a definition of the philosophical basis of Catholicism, but it veils from view the repulsive features of the vulgar faith. It sets forth the attributes of G.o.d, the Creator of all things, in words fitly designating its sublime conception, but it abstains from affirming that this most awful and eternal Being was born of an earthly mother, the wife of a Jewish carpenter, who has since become the queen of heaven. The G.o.d it depicts is not the G.o.d of the middle ages, seated on his golden throne, surrounded by choirs of angels, but the G.o.d of Philosophy. The Const.i.tution has nothing to say about the Trinity, nothing of the wors.h.i.+p due to the Virgin--on the contrary, that is by implication sternly condemned; nothing about transubstantiation, or the making of the flesh and blood of G.o.d by the priest; nothing of the invocation of the saints. It bears on its face subordination to the thought of the age, the impress of the intellectual progress of man.

THE Pa.s.sAGE OF EUROPE TO LLAMAISM. Such being the exposition rendered to us respecting the attributes of G.o.d, it next instructs us as to his mode of government of the world. The Church a.s.serts that she possesses a supernatural control over all material and moral events. The priesthood, in its various grades, can determine issues of the future, either by the exercise of its inherent attributes, or by its influential invocation of the celestial powers. To the sovereign pontiff it has been given to bind or loose at his pleasure. It is unlawful to appeal from his judgments to an Oec.u.menical Council, as if to an earthly arbiter superior to him.

Powers such as these are consistent with arbitrary rule, but they are inconsistent with the government of the world by immutable law. Hence the Dogmatic Const.i.tution plants itself firmly in behalf of incessant providential interventions; it will not for a moment admit that in natural things there is an irresistible sequence of events, or in the affairs of men an unavoidable course of acts.

But has not the order of civilization in all parts of the world been the same? Does not the growth of society resemble individual growth? Do not both exhibit to us phases of youth, of maturity, of decrepitude? To a person who has carefully considered the progressive civilization of groups of men in regions of the earth far apart, who has observed the identical forms under which that advancing civilization has manifested itself, is it not clear that the procedure is determined by law? The religious ideas of the Incas of Peru and the emperors of Mexico, and the ceremonials of their court-life, were the same as those in Europe--the same as those in Asia. The current of thought had been the same. A swarm of bees carried to some distant land will build its combs and regulate its social inst.i.tutions as other unknown swarms would do, and so with separated and disconnected swarms of men. So invariable is this sequence of thought and act, that there are philosophers who, transferring the past example offered by Asiatic history to the case of Europe, would not hesitate to sustain the proposition--given a bishop of Rome and some centuries, and you will have an infallible pope: given an infallible pope and a little more time, and you will have Llamaism--Llamaism to which Asia has long, ago attained.

As to the origin of corporeal and spiritual things, the Dogmatic Const.i.tution adds a solemn emphasis to its declarations, by anathematizing all those who hold the doctrine of emanation, or who believe that visible Nature is only a manifestation of the Divine Essence. In this its authors had a task of no ordinary difficulty before them. They must encounter those formidable ideas, whether old or new, which in our times are so strongly forcing themselves on thoughtful men.

The doctrine of the conservation and correlation of Force yields as its logical issue the time-worn Oriental emanation theory; the doctrines of Evolution and Development strike at that of successive creative acts.

The former rests on the fundamental principle that the quant.i.ty of force in the universe is invariable. Though that quant.i.ty can neither be increased nor diminished, the forms under which Force expresses itself may be trans.m.u.ted into each other. As yet this doctrine has not received complete scientific demonstration, but so numerous and so cogent are the arguments adduced in its behalf, that it stands in an imposing, almost in an authoritative att.i.tude. Now, the Asiatic theory of emanation and absorption is seen to be in harmony with this grand idea. It does not hold that, at the conception of a human being, a soul is created by G.o.d out of nothing and given to it, but that a portion of the already existing, the divine, the universal intelligence, is imparted, and, when life is over, this returns to and is absorbed in the general source from which it originally came. The authors of the Const.i.tution forbid these ideas to be held, under pain of eternal punishment.

In like manner they dispose of the doctrines of Evolution and Development, bluntly insisting that the Church believes in distinct creative acts. The doctrine that every living form is derived from some preceding form is scientifically in a much more advanced position than that concerning Force, and probably may be considered as established, whatever may become of the additions with which it has recently been overlaid.

In her condemnation of the Reformation, the Church carries into effect her ideas of the subordination of reason to faith. In her eyes the Reformation is an impious heresy, leading to the abyss of pantheism, materialism, and atheism, and tending to overthrow the very foundations of human society. She therefore would restrain those "restless spirits"

who, following Luther, have upheld the "right of every man to interpret the Scriptures for himself." She a.s.serts that it is a wicked error to admit Protestants to equal political privileges with Catholics, and that to coerce them and suppress them is a sacred duty; that it is abominable to permit them to establish educational inst.i.tutions. Gregory XVI.

denounced freedom of conscience as an insane folly, and the freedom of the press a pestilent error, which cannot be sufficiently detested.

But how is it possible to recognize an inspired and infallible oracle on the Tiber, when it is remembered that again and again successive popes have contradicted each other; that popes have denounced councils, and councils have denounced popes; that the Bible of Sixtus V. had so many admitted errors--nearly two thousand--that its own authors had to recall it? How is it possible for the children of the Church to regard as "delusive errors" the globular form of the earth, her position as a planet in the solar system, her rotation on her axis, her movement round the sun? How can they deny that there are antipodes, and other worlds than ours? How can they believe that the world was made out of nothing, completed in a week, finished just as we see it now; that it has undergone no change, but that its parts have worked so indifferently as to require incessant interventions?

THE ERRORS OF ECCLESIASTICISM. When Science is thus commanded to surrender her intellectual convictions, may she not ask the ecclesiastic to remember the past? The contest respecting the figure of the earth, and the location of heaven and h.e.l.l, ended adversely to him. He affirmed that the earth is an extended plane, and that the sky is a firmament, the floor of heaven, through which again and again persons have been seen to ascend. The globular form demonstrated beyond any possibility of contradiction by astronomical facts, and by the voyage of Magellan's s.h.i.+p, he then maintained that it is the central body of the universe, all others being in subordination to it, and it the grand object of G.o.d's regard. Forced from this position, he next affirmed that it is motionless, the sun and the stars actually revolving, as they apparently do, around it. The invention of the telescope proved that here again he was in error. Then he maintained that all the motions of the solar system are regulated by providential intervention; the "Principia"

of Newton demonstrated that they are due to irresistible law. He then affirmed that the earth and all the celestial bodies were created about six thousand years ago, and that in six days the order of Nature was settled, and plants and animals in their various tribes introduced.

Constrained by the acc.u.mulating ma.s.s of adverse evidence, he enlarged his days into periods of indefinite length--only, however, to find that even this device was inadequate. The six ages, with their six special creations, could no longer be maintained, when it was discovered that species, slowly emerged in one age, reached a culmination in a second, and gradually died out in a third: this overlapping from age to age would not only have demanded creations, but re-creations also. He affirmed that there had been a deluge, which covered the whole earth above the tops of the highest mountains, and that the waters of this flood were removed by a wind. Correct ideas respecting the dimensions of the atmosphere, and of the sea, and of the operation of evaporation, proved how untenable these statements are. Of the progenitors of the human race, he declared that they had come from their Maker's hand perfect, both in body and mind, and had subsequently experienced a fall.

He is now considering how best to dispose of the evidence continually acc.u.mulating respecting the savage condition of prehistoric man.

Is it at all surprising that the number of those who hold the opinions of the Church in light esteem should so rapidly increase? How can that be received as a trustworthy guide in the invisible, which falls into so many errors in the visible? How can that give confidence in the moral, the spiritual, which has so signally failed in the physical? It is not possible to dispose of these conflicting facts as "empty shadows," "vain devices," "fictions coming from knowledge falsely so called," "errors wearing the deceitful appearance of truth," as the Church stigmatizes them. On the contrary, they are stern witnesses, bearing emphatic and unimpeachable testimony against the ecclesiastical claim to infallibility, and fastening a conviction of ignorance and blindness upon her.

Convicted of so many errors, the papacy makes no attempt at explanation.

It ignores the whole matter Nay, more, relying on the efficacy of audacity, though confronted by these facts, it lays claim to infallibility.

SEPARATION OF CATHOLICISM AND CIVILIZATION. But, to the pontiff, no other rights can be conceded than those he can establish at the bar of Reason. He cannot claim infallibility in religious affairs, and decline it in scientific. Infallibility embraces all things. It implies omniscience. If it holds good for theology, it necessarily holds good for science. How is it possible to coordinate the infallibility of the papacy with the well-known errors into which it has fallen?

Does it not, then, become needful to reject the claim of the papacy to the employment of coercion in the maintenance of its opinions; to repudiate utterly the declaration that "the Inquisition is an urgent necessity in view of the unbelief of the present age," and in the name of human nature to protest loudly against the ferocity and terrorism of that inst.i.tution? Has not conscience inalienable rights?

An impa.s.sable and hourly-widening gulf intervenes between Catholicism and the spirit of the age. Catholicism insists that blind faith is superior to reason; that mysteries are of more importance than facts.

She claims to be the sole interpreter of Nature and revelation, the supreme arbiter of knowledge; she summarily rejects all modern criticism of the Scriptures, and orders the Bible to be accepted in accordance with the views of the theologians of Trent; she openly avows her hatred of free inst.i.tutions and const.i.tutional systems, and declares that those are in d.a.m.nable error who regard the reconciliation of the pope with modern civilization as either possible or desirable.

SCIENCE AND PROTESTANTISM. But the spirit of the age demands--is the human intellect to be subordinated to the Tridentine Fathers, or to the fancy of illiterate and uncritical persons who wrote in the earlier ages of the Church? It sees no merit in blind faith, but rather distrusts it.

It looks forward to an improvement in the popular canon of credibility for a decision between fact and fiction. It does not consider itself bound to believe fables and falsehoods that have been invented for ecclesiastical ends. It finds no argument in behalf of their truth, that traditions and legends have been long-lived; in this respect, those of the Church are greatly inferior to the fables of paganism. The longevity of the Church itself is not due to divine protection or intervention, but to the skill with which it has adapted its policy to existing circ.u.mstances. If antiquity be the criterion of authenticity, the claims of Buddhism must be respected; it has the superior warrant of many centuries. There can be no defense of those deliberate falsifications of history, that concealment of historical facts, of which the Church has so often taken advantage. In these things the end does not justify the means.

Then has it in truth come to this, that Roman Christianity and Science are recognized by their respective adherents as being absolutely incompatible; they cannot exist together; one must yield to the other; mankind must make its choice--it cannot have both.

SCIENCE AND FAITH. While such is, perhaps, the issue as regards Catholicism, a reconciliation of the Reformation with Science is not only possible, but would easily take place, if the Protestant Churches would only live up to the maxim taught by Luther, and established by so many years of war. That maxim is, the right of private interpretation of the Scriptures. It was the foundation of intellectual liberty. But, if a personal interpretation of the book of Revelation is permissible, how can it be denied in the case of the book of Nature? In the misunderstandings that have taken place, we must ever bear in mind the infirmities of men. The generations that immediately followed the Reformation may perhaps be excused for not comprehending the full significance of their cardinal principle, and for not on all occasions carrying it into effect. When Calvin caused Servetus, to be burnt, he was animated, not by the principles of the Reformation, but by those of Catholicism, from which he had not been able to emanc.i.p.ate himself completely. And when the clergy of influential Protestant confessions have stigmatized the investigators of Nature as infidels and atheists, the same may be said. For Catholicism to reconcile itself to Science, there are formidable, perhaps insuperable obstacles in the way. For Protestantism to achieve that great result there are not. In the one case there is a bitter, a mortal animosity to be overcome; in the other, a friends.h.i.+p, that misunderstandings have alienated, to be restored.

CIVILIZATION AND RELIGION. But, whatever may be the preparatory incidents of that great impending intellectual crisis which Christendom must soon inevitably witness, of this we may rest a.s.sured, that the silent secession from the public faith, which in so ominous a manner characterizes the present generation, will find at length political expression. It is not without significance that France reenforces the ultramontane tendencies of her lower population, by the promotion of pilgrimages, the perpetration of miracles, the exhibition of celestial apparitions. Constrained to do this by her destiny, she does it with a blush. It is not without significance that Germany resolves to rid herself of the incubus of a dual government, by the exclusion of the Italian element, and to carry to its completion that Reformation which three centuries ago she left unfinished. The time approaches when men must take their choice between quiescent, immobile faith and ever-advancing Science--faith, with its mediaeval consolations, Science, which is incessantly scattering its material blessings in the pathway of life, elevating the lot of man in this world, and unifying the human race. Its triumphs are solid and enduring. But the glory which Catholicism might gain from a conflict with material ideas is at the best only like that of other celestial meteors when they touch the atmosphere of the earth--transitory and useless.

Though Guizot's affirmation that the Church has always sided with despotism is only too true, it must be remembered that in the policy she follows there is much of political necessity. She is urged on by the pressure of nineteen centuries. But, if the irresistible indicates itself in her action, the inevitable manifests itself in her life. For it is with the papacy as with a man. It has pa.s.sed through the struggles of infancy, it has displayed the energies of maturity, and, its work completed, it must sink into the feebleness and querulousness of old age. Its youth can never be renewed. The influence of its souvenirs alone will remain. As pagan Rome threw her departing shadow over the empire and tinctured all its thoughts, so Christian Rome casts her parting shadow over Europe.

INADMISSIBLE CLAIMS OF CATHOLICISM. Will modern civilization consent to abandon the career of advancement which has given it so much power and happiness? Will it consent to retrace its steps to the semi-barbarian ignorance and superst.i.tion of the middle ages? Will it submit to the dictation of a power, which, claiming divine authority, can present no adequate credentials of its office; a power which kept Europe in a stagnant condition for many centuries, ferociously suppressing by the stake and the sword every attempt at progress; a power that is founded in a cloud of mysteries; that sets itself above reason and common-sense; that loudly proclaims the hatred it entertains against liberty of thought and freedom in civil inst.i.tutions; that professes its intention of repressing the one and destroying the other whenever it can find the opportunity; that denounces as most pernicious and insane the opinion that liberty of conscience and of wors.h.i.+p is the right of every man; that protests against that right being proclaimed and a.s.serted by law in every well-governed state; that contemptuously repudiates the principle that the will of the people, manifested by public opinion (as it is called) or by other means, shall const.i.tute law; that refuses to every man any t.i.tle to opinion in matters of religion, but holds that it is simply his duty to believe what he is told by the Church, and to obey her commands; that will not permit any temporal government to define the rights and prescribe limits to the authority of the Church; that declares it not only may but will resort to force to discipline disobedient individuals; that invades the sanctify of private life, by making, at the confessional, the wife and daughters and servants of one suspected, spies and informers against him; that tries him without an accuser, and by torture makes him bear witness against himself; that denies the right of parents to educate their children outside of its own Church, and insists that to it alone belongs the supervision of domestic life and the control of marriages and divorces; that denounces "the impudence" of those who presume to subordinate the authority of the Church to the civil authority, or who advocate the separation of the Church from the state; that absolutely repudiates all toleration, and affirms that the Catholic religion is ent.i.tled to be held as the only religion in every country, to the exclusion of all other modes of wors.h.i.+p; that requires all laws standing in the way of its interests to be repealed, and, if that be refused, orders all its followers to disobey them?

ISSUE OF THE CONFLICT. This power, conscious that it can work no miracle to serve itself, does not hesitate to disturb society by its intrigues against governments, and seeks to accomplish its ends by alliances with despotism.

Claims such as these mean a revolt against modern civilization, an intention of destroying it, no matter at what social cost. To submit to them without resistance, men must be slaves indeed!

As to the issue of the coming conflict, can any one doubt? Whatever is resting on fiction and fraud will be overthrown. Inst.i.tutions that organize impostures and spread delusions must show what right they have to exist. Faith must render an account of herself to Reason. Mysteries must give place to facts. Religion must relinquish that imperious, that domineering position which she has so long maintained against Science.

There must be absolute freedom for thought. The ecclesiastic must learn to keep himself within the domain he has chosen, and cease to tyrannize over the philosopher, who, conscious of his own strength and the purity of his motives, will bear such interference no longer. What was written by Esdras near the willow-fringed rivers of Babylon, more than twenty-three centuries ago, still holds good: "As for Truth it endureth and is always strong; it liveth and conquereth for evermore."