Of course it is by no means impossible that difficulties may pile up in such a way that an error may really be made. History knows of such a case.

But the very fact that the one case of _Galileo_ is always quoted, and, therefore, that in the long history of the Congregations this is considered to be almost the only case of importance, is a proof how carefully the Congregations proceed, and that supernatural aid is granted them. An inst.i.tution which in the course of its long existence had to reply to innumerable questions and against which only one wrong decision of importance can be pointed out, must necessarily be an exemplary inst.i.tution. An inst.i.tution so free from human error must surely be guided by the Holy Ghost. Compare with this the many cases in which science has had to correct itself, had to abandon its long-championed propositions as untenable.

Thus, in a given case, the decision is not difficult for the Catholic. On one side stand the representatives of a science which has erred, very often, incomparably more frequently than the ecclesiastical teaching authority, and which lacks the special aid of G.o.d. On the other side is the ecclesiastical authority, which has almost never erred, and which enjoys special divine aid; moreover, it examines into its questions with greater caution and care, because it has more to lose. In addition it is almost invariably able to point to a large number, and frequently the majority, of savants who indorse its decisions, because these mostly concern disputed questions not yet scientifically determined. Hence the Catholic will find no difficulty in presuming that the decision is in accord with the truth; the more so because, as a rule, he himself is unable to examine scientifically both sides of the question.

Should any one, nevertheless, be clearly convinced, by substantial and valid reasons, that there has been prejudgment, then he would not be any longer obliged to give it his interior a.s.sent: truth before all else. It would be easy, too, by presenting reliable information to an authoritative quarter, to secure the triumph of the truth. However, in this case a man must be ever on his guard against the tendency to overrate his own arguments. In excitement he easily thinks himself to be certainly in the right, but when considering the matter quietly before G.o.d and his conscience, he will rarely come to the conclusion that it would be wise to set his judgment above the decision. In the case of _Galileo_ the decision of the Congregation was by no means opposed by a clear conviction of the truth of the opposite.

Take, for instance, a more recent decision of the Congregation, forbidding craniotomy. It has often been denounced. The question was submitted to the Congregation of the Holy Office whether it were permissible to teach that craniotomy is allowable in case the mother cannot give birth to the child, and that both will have to die unless the child be killed and removed by a surgical operation. The Congregation answered twice in the negative, in May and August, 1889. Neither craniotomy, nor any operation implying the direct murder of the child or mother can be taught to be permissible. The reason on which the answers were based is that the direct murder of an innocent person in order to save human life is never allowable; and this applies to the murder of a child, which has as much right to its life as any other person. In the case of craniotomy we have the direct murder of the child. We, too, shall have to admit, if we judge according to the objective morality of the action, that the Congregation is in the right; though it may seem hard to let both mother and child die rather than take a life directly, we shall have to admit that it is more in accord with the sanct.i.ty of the moral law than the opposite, though the latter may seem preferable to medical practice. Viewed in the interest of truth and the purity of the moral law, it is gratifying to know that there is a court courageous enough to uphold this law always and everywhere, even when it becomes hard.

So much about a.s.senting to doctrinal decisions that are not infallible.

In regard to _infallible_ decisions, the Catholic knows that there are certain truths which no result of science can contradict. To these decisions he owes unconditional submission, and he gives it with conviction: he knows the promise, "I am with you always, even unto the consummation of the world." New decisions of this kind are very rare. When the dogma of the Infallibility of the Pope was proclaimed in 1870, the fear was frequently expressed that the Head of the Roman Church would hasten to make the fullest use of this prerogative, by erecting theological barriers at all nooks and corners in the realm of thought. The fear did not come true; it was unfounded.

A Protestant scientist wrote recently: "Those who thought _Doellinger's_ prediction of a prolific crop of dogmas would come true were disappointed. There has been no new dogma p.r.o.nounced since 1870, although there were many pious opinions that certain circles would have been only too glad to see confirmed. On looking calmly at the dogma of infallibility it is seen that it was, after all, not so bad as had been feared during the first excitement"

(_K. Holl_, Modernismus, 1908, p. 9, Religionsgesch. Volksbuecher, IV, 7, Heft).

We may get a good idea of the precaution taken prior to the proclamation of an infallible decision by perusing the History of the Vatican Council, published by _Granderath_, in three volumes. He describes the proceedings with conscientious objectiveness. He shows how minutely all questions had been previously studied, with all the available means of scientific investigation, and how minutely and freely they were discussed by the most venerable representatives of the Catholic world.

Cardinal _Gibbons_, Archbishop of Baltimore, gave his impressions of the Vatican Council as follows:

"I happened to be the youngest Bishop that attended the Council of the Vatican, and, while my youth and inexperience imposed on me a discreet silence among my elders, I do not remember to have missed a single session, and I was an attentive listener at all the debates.... I think I am not exaggerating when I say that the Council of the Vatican has been excelled by few, if any, deliberative a.s.semblies, civil or ecclesiastical, that have ever met, whether we consider the _maturity_ of years of its members, their _learning_, their _experience_ and _piety_, or the widespread influence of the _Decrees_ that they framed for the spiritual and moral welfare of the Christian Republic.

"The youngest Bishop in the Council was thirty-six years old. Fully three-fourths of the Prelates ranged between fifty-six and ninety years.

The great majority, therefore, had grown gray in the service of their Divine Master. Several Fathers of the Church, bent with age, might be seen pa.s.sing through St. Peter's Basilica to the council chamber every morning, leaning with one hand on their staff, the other resting on the shoulder of their secretary. One or two blind Bishops could be observed, guided by their servants, as they advanced to their posts with tottering steps, determined to aid the Church in their declining years by the wisdom of their counsel, as they had consecrated to her their vigorous manhood by their Apostolic labours.

"But to the gravity of years the members of the Council generally united profound and varied learning....

"They were men, too, of world-wide experience and close observation. Each Bishop brought with him an intimate knowledge of the history of his country and of the religious, moral, social, and political condition of the people among whom he lived. One could learn more from an hour's interview with this living encyclopaedia of divines, who were a world in miniature, than from a week's study of books.... The most ample liberty of discussion prevailed in the Council. This freedom the Holy Father pledged at the opening of the synod, and the pledge was religiously kept. I can safely say that neither in the British House of Commons, nor in the French Chambers, nor in the German Reichstag, nor in our American Congress, would a wider liberty of debate be tolerated than was granted in the Vatican Council. The presiding Cardinal exhibited a courtesy of manner and a forbearance even in the heat of debate that was worthy of all praise. I do not think that he called a speaker to order more than a dozen times during the eighty-nine sessions, and then only in deference to the dissenting murmurs or demands of some Bishops. A Prelate representing the smallest diocese had the same rights that were accorded to the highest dignitary in the Chamber. There was no limit prescribed as to the length of the speeches. We may judge of the wide scope of discussion from the single fact that the debate on the Infallibility of the Pope lasted two months, occupying twenty-five sessions, and was partic.i.p.ated in by one hundred and twenty-five Prelates, not counting one hundred others who handed in written observations. No stone was left unturned, no text of Sacred Scripture, no pa.s.sage in the writings of the Fathers, no page of Ecclesiastical History bearing on the subject, escaped the vigilant investigations of the Bishops, so that the whole truth of G.o.d might be brought to light....

"The most important debate in the Council was that on the Infallibility of the Pope. It may be proper to observe here that the discussion was rather on the expediency or opportuneness of defining the dogma than on the intrinsic truth of the doctrine itself. The number of Prelates who questioned the claim of Papal Infallibility could be counted on the fingers of a single hand. Many of the speakers, indeed, impugned the dogma, not because they did not personally accept it, but with the view of pointing out the difficulties with which the teaching body of the Church would have to contend in vindicating it before the world. I have listened in the council chamber to far more subtle, more plausible, and more searching objections against this prerogative of the Pope than I have ever read or heard from the pen or tongue of the most learned and formidable Protestant a.s.sailant" (North American Review, April, 1894).

Obedience of Faith and Freedom of Action.

In looking back at what has been said, we see the justice of the question: where is here any real injury to lawful freedom in thought and scientific research? In most of the profane sciences the scientist receives no directions from the authority of faith; he is altogether free, as long as he keeps within his province. In some matters he is given a list of errors to beware of: these are in the first place the great questions concerning views of the world and life, of which, after all, it is very difficult to obtain scientific knowledge. But here he knows, through the conviction he has of the truth of his faith, that he is offered the truth free from error and prejudice.

It is true, adhering to a religious authority implies restraint. But it is only the restraint of truth. Truth does not lose its claim upon the mind because it is offered to the latter by a supernatural authority; much less does the Creator lose the right to the tribute of homage of his rational creature; and this tribute is rendered by voluntary submission to the revealed truth. Upon the Church, however, has been laid the task of preserving unadulterated the legacy of her Founder from generation to generation. She is responsible before G.o.d and history for the faithful presentation of the most sacred inheritance of mankind. Therefore the Church must raise her voice when the puny thoughts of men, called science and progress, rise against the saving truth to disparage, to falsify, to annihilate it. _It is not science the Church opposes, but error_; not truth, but the emanc.i.p.ation of the human mind from G.o.d's authority, an emanc.i.p.ation that is trying to hide its real self under the guise of scientific truth.

"The Church," says the Vatican Council (Sess. III, ch. 4), "having received with her apostolic office to teach, the obligation of preserving the legacy of the faith, has also the G.o.d-given right and duty to condemn what is falsely called science, 'lest any one be cheated by philosophy and vain deceit.'" That the denial of the faith is flippantly called science does not alter the case. What determines the att.i.tude of the Church is not eagerness to rule, not a propensity to apply force to the mind, but loyalty to her vocation. If it is disagreeable for any superior to have to correct those under him, then it requires an heroic strength and courage to cry out time and again to the whole world and its leading minds, _Errastis_, you have erred! It requires heroism to reject, to oppose and condemn, time and again, propositions sailing under the flag of progress, light and enlightenment, in spite of the protest of those concerned, who denounce whatever opposes them as darkness and retrogression. How much easier it would be to fawn upon the pet ideas of the age, Neo-protestantism and Modernism, and thus to gain their approval, than to hear repeatedly the distressing words, "We will not have her to rule over us-_crucifige, crucifige_!"

But why not let _science correct itself_? Why these violent condemnations and indictments? Science, by virtue of its instinct for the truth will by itself find the way back, when it has gone on the wrong track; only be patient. Science has in itself the cure for all its defects. Has it not already all by itself overcome numerous errors in the course of the centuries? Indeed, were there nothing at stake but scientific theories they might be readily left to themselves: the loss to mankind would not be great. But here there are more important issues at stake. The protection of the faith, of truths of the vastest importance for Christian life and the souls of men. And it is the duty of the Church to protect her charges from going astray, from dangers to salvation. How many thousands of them would suffer harm before it would please science to correct its heresies!

It often takes a long time to pull down the idols placed upon pedestals, and then it may be only to erect another idol. How long will it take modern philosophy to agree that the will of man is free, that there is a substantial immortal soul, that a Creator of the world dwells above the heavens? Is the Church to wait till the men of science make up their minds to desist from denying the existence of a personal G.o.d, and to bow before the Creator of heaven and earth? Should she meanwhile look on calmly how such ruinous doctrines are pervading and penetrating society deeper and deeper? Souls cannot wait thus to suffer shipwreck. Finally, the duty to believe remains the same for all, for the scientist, too-he is not free to delay his a.s.sent until he has exhausted all his antagonistic scientific experiments.

To be sure, the scientist is restricted in so far as he is not allowed to pursue any and every hypothesis, regardless of the immutable truth; he may no longer follow every scientific fashion. But is this a real detriment to the human intellect and science? Has not every science to bear _restraint from other sciences_ at all times? The adherent of _Darwin's_ theory of natural selection needs a billion years for his slow evolution; but the geologist tells him that neither the formation of the earth's surface nor the strata or sub-strata have taken so long in formation-he corrects him.

When the philosopher, drawing the logical deductions from his materialistic views of the world, a.s.sumes that the first living being sprang from lifeless matter, the naturalist informs him that this is contradicted by facts-there never has been a case of spontaneous generation. The naturalist is corrected by the better experiment of men of his profession, the scientific author is corrected by his critic. Hence if a man submits to the guidance of other men of his profession, if one science accepts direction from another science, without any one seeing any injury to freedom therein, why, then, should it be mental oppression for G.o.d's infallible wisdom to call out through His Church to the fallible human mind: this is error, I declare it so? When the guide-post points out to the traveller that he is on the wrong way, will the wanderer indignantly resent the correction as an interference with his freedom of action? Is the railing along the steep precipice, to guard against falling down, an interference with liberty? Is the lighthouse, warning the sailor of cliffs and shoals, any interference with his freedom?

Generally those who oppose the Christian and Catholic duty to believe use the following argument: Where there is restraint and dependence there is no freedom; the Christian, and especially the Catholic, is restrained and dependent; hence he is not free: consequently he has no true science, because there can be no true science without freedom. In the same way it may be argued: The civilized nation is restrained in various ways by the civil order, therefore it is not free. The careful writer of scientific works is tied down on all sides by the rules of logic, by the dictates of good style, by scientific usages: hence he is not free.

Let us not lose sight of the question. It cannot be denied that the man who does not bother about faith has a greater outer freedom than the man who does. We speak purposely of outer freedom. It is quite another question, where real internal freedom exists, _i.e._, freedom from the fetters of one's own inclinations and prejudices,-in the religiously disciplined mind, or in the other. Here we speak of inner freedom.

Obviously it is greater in the former. The deer in the forest is freer in his movements than the cautious mountain-climber, who keeps to marked roads and paths, so as to journey safely, yet the latter is not without freedom. Nor will any one deny that the Australian bushman enjoys a greater outer freedom than the civilized white, restrained by laws, by rules and regulations, by standards of decency. And the busy writer of many things and everything, who in his writing never pays any attention to logic, to scientific form, to style and tact, has more freedom than one who strictly conforms to all these.

_Every civilization, culture, and education implies restriction of freedom_, and the more the rejection of dependence and laws increases the nearer we approach the state of uncultured and barbarous nations. The same applies to intellectual culture. The higher it is, the more learning and mental culture a man has, the greater the number of truths, principles, and intellectual standards he carries within him. By these he is bound if he wants to advance into the higher spheres of intellectuality. And the more the intellect rejects laws and standards the more unregulated and dull its intellectual life will become. The more one knows the more strictly is he bound to truth in every respect; the less one knows the freer he is to commit errors. This is no advantage, it is the privilege of the ignorant and untrained mind. The believer is bound by religious truth in the same way as one who knows the truth is bound by it, while one who is ignorant of it is not.

It is certainly not impossible for the obedience of faith to create _intellectual conflict_. There may be cases when scientific views look probable to the scientist, while they contradict a doctrine of faith or an ecclesiastical decision. The roads may even cross more radically. It may happen that his views and books are condemned, forbidden by the Church.

If the conflicting doctrine should be an _infallible_ one, the decision of the believing scientist is soon reached. He knows now what to think of his hypothesis, that it is not true progress but aberration, and consistency with his own conviction moves him to desist. Thus the philosophical errors of modern times are opposed almost throughout to infallible dogmas, for the most part fundamental doctrines of the Christian religion. This is also the legal right under which revelation and the Church approach the scientist with the demand not to permit his views to go contrary to faith, because there can never be a contradiction between faith and reason.

"There can never be a contradiction between faith and reason," the Vatican Council teaches; "the apparent conflict is due either to the doctrine not being understood and interpreted in the sense of the Church, or to erroneous opinions that are mistaken for conclusions of reason" (Conc.

Vat. sess. III, cp. 4). If the Catholic finds his position opposed to _non-infallible_ decisions, then he will re-examine his views in unselfish impartiality before G.o.d. If he must calmly tell himself that his arguments are not so weighty as to be able to stand up before so high an authority, guided by the Holy Ghost, then he will forego the gratification of holding fast to his own opinions, and will remind himself that true wisdom knows the fallibility of the human mind, and is ever ready to take advice from a divinely guided authority. Perhaps he will recall the words of the great _St. Augustine_: "Better bow before an incomprehensible but saving symbol than entangle one's neck in the meshes of error" (De doctr. Christ. III, 13). This Christian self-denial surpa.s.ses in beauty even science itself, and sheds upon it a greater splendour.

The great _Fenelon_, proceeding to his pulpit in the cathedral of Cambrai, on Annunciation day in 1699, was handed by his brother the Roman brief condemning twenty-three propositions of _Fenelon's_ "Maximes des Saints." The Bishop took the writing, calmly ascended the pulpit and announced it forthwith, and preached a sermon on the submission due to ecclesiastical superiors, at which the whole congregation was greatly moved. A few days later he announced in an episcopal letter to his diocese his submission, "simple, absolute, and without a shadow of reservation." By this deed, an heroic act of obedience, _Fenelon_ is placed higher in history than by his brilliant works, than by the honour of having been the ill.u.s.trious tutor of the Dauphin of France.

_Antonio Rosmini-Serbati_ in August, 1849, received official notice of the condemnation of two of his works by the Congregation of the Index. He immediately sent in his submission: "With the sentiments of a true and obedient son of the Apostolic See, that I have always been by the grace of G.o.d and wish ever to be, and have ever acknowledged myself, I now declare clearly and sincerely, without reservation, my submission, in the most complete manner, to the condemnation of my writings." Both the condemnation and the submission were soon made the target of attack by the Liberal press. _Rosmini_ replied in an admirable open letter: "To my great sorrow I have seen several articles in different newspapers which dare criticize the Holy Congregation of the Index for condemning my writings. Inasmuch as I have submitted to the decree of the said Congregation with all sincerity, and with full interior and exterior obedience as becomes a true son of the Church, every one will easily understand how much I regret these articles and disapprove of them. Yet I deem it not superfluous to declare expressly that I reject those articles entirely and that I do not accept the praise for me which they offer. With regard to other newspaper writers, who are censuring me and even insulting me for having done what it was my duty to do, in submitting to the condemnation, as though I had committed a crime, I can only say that I greatly pity them, and that they would fill me with contempt could I deem it permissible to despise any one" (apud _J.

Hilgers_, Der Index der verbotenen Buecher, 1904, 413).

A _Fenelon_ or a _Rosmini_, bowing with the humility of the Christian savant to the judgment of their Church, have thereby forfeited nothing of their intellectual fame in the eyes of earnest critics, but, on the contrary, have greatly increased the respect for their n.o.ble character.

Even should the future prove as scientifically correct that which the believing scientist does not as yet clearly see, that he was scientifically in the right, no considerable damage would result to science. Providence, which guides human affairs, will protect science for its n.o.ble modesty in submitting meanwhile to an authority appointed by G.o.d. As a matter of fact, science cannot be shown ever to have suffered any real loss by such submission, not even in the _Galileo_ case, as we shall see further on. On the other hand, countless are the errors and injuries which have befallen human thought and belief, and which the Church has warded off from those who yielded to her guidance. Of course the submission may become difficult if a man clings to his views, or has already publicly proclaimed them. Then, indeed, a bitter struggle may ensue. A number of scientists have failed to stand the test and have left to posterity the ill-fated name of apostates. The Church regrets such cases; but the deposit of faith is too precious to be endangered for the sake of any individual.

For this reason the Church is and must be _conservative_; for this reason she may have to warn against the dissemination of propositions which may not in themselves be false, but fraught with danger for the time being.

She cannot take part in any hasty effort to make experiments, risking everything inherited in order to try something new.

During the nineteenth century the United States was repeatedly the scene of communistic experiments. Daring adventurers a.s.sembled people and founded settlements on communistic principles, private property being abolished. In 1824 _Robert Owen_ founded a colony in Indiana, which soon grew to nine hundred members, living in the fashion of atheistic communism. In 1825 the colony adopted its first const.i.tution, which within the following year suffered six complete revisions. In June of the second year the last members of the colony ate their farewell dinner together. The experiment had come to a speedy termination. A Frenchman, _Etienne Cabet_, founded, in 1848, a new colony in Texas, called Icaria. Soon it numbered 500 members. Each family had its small homestead.

Children were educated by the community. Amus.e.m.e.nt was provided for by a band and a theatre; a library supplied more intellectual wants. But soon it all fell into decay. _Cabet_ departed and died.

In 1895 the newspapers reported the dissolution of the last remnant of the colony. Such is the fate of experiments.

Daring adventurers may undertake them. The lecturer at college, too, will be readily pardoned for his eagerness to take up the cudgel in defence of what is new in his profane science: he may easily correct himself. But the Teacher of the Centuries and of the Nations, in the sphere of religion and morals, has not the right to experiment. Here, where mistakes may entail the direst consequences, the rule must be: slowly onward, to keep the whole from ruin. Cardinal _Benedict Gaetani_, later Pope _Boniface VIII._, once praised Rome for having _pedes non plumeos sed plumbeos_-not winged feet, but leaden heels.

Sentiments of the kind just set forth are of course possible only in conjunction with the belief in a revelation and in the supernatural character of the Church, where the interests of faith come first, and must be unconditionally preserved. He who lacks this conviction, he to whom the Church is but a human inst.i.tution, founded in the course of time, tending perhaps to oppose truth and science for fear they might endanger the submission of minds-to such a one the Catholic's confident devotion to his Church, and consciousness of unimpaired freedom at the same time, will be unintelligible; and the inflexibility of the Church in defending the faith will pa.s.s his comprehension. And woe to the Church when her position toward science is being tried before this court: only harsh denunciations are to be expected where the judge does not understand the matter he undertakes to decide.

Nor do we attempt to bridge the chasm that separates the two views of the world which we here again encounter, the one, which rejects the supernatural world, the other, the view of the believing Christian. We have but endeavoured to show that _faith does not restrain the mental freedom of one who is convinced of the truth of his faith_. Submission to the authority of faith is the consequence of his conviction. This is the question to be decided: Either there is a revelation and a Church founded by G.o.d, or there is not. If such there be, or if it is only possible, then modern freedom of thought, with its demand of exemption from all authority, is against reason and morality. If there is not, then this should be proved. It can be done consistently only by acknowledging atheism. For if there is a personal G.o.d, then He can give a revelation and found a Church, and demand submission from all. Since the days of _Celsus_ to this day the attempt to demonstrate that the convictions of a faithful Christian are unjustifiable has proved futile.

Obedience of Faith and Injury to Science.

While all this is true, yet one may not share this conviction, nor rise to the certainty that there is a supernatural world whence the Son of G.o.d descended to teach man and to found an infallible Church. Still, to be fair, he must admit that no real danger to freedom of research and progress of science results from submission to faith, as shown above.

In the first place it must be admitted that the a.s.sertion is still unproved, that a positive result of research has ever come in hopeless conflict with a dogma of faith; hence that science has been prevented from accepting this result. No such case can be found. The condemnation of the Copernican view of the world will be considered presently; we pa.s.s over the fact that at the time of its condemnation it was not a positive result of science: the main point is that the condemnation was not an irrevocable dogma of faith, but only the decision of a Congregation, which was withdrawn as soon as the truth was clearly demonstrated. Besides, science has suffered no injury from that decision.