4.

So far, then, as these remarks have gone, Theology and Physics cannot touch each other, have no intercommunion, have no ground of difference or agreement, of jealousy or of sympathy. As well may musical truths be said to interfere with the doctrines of architectural science; as well may there be a collision between the mechanist and the geologist, the engineer and the grammarian; as well might the British Parliament or the French nation be jealous of some possible belligerent power upon the surface of the moon, as Physics pick a quarrel with Theology. And it may be well,-before I proceed to fill up in detail this outline, and to explain what has to be explained in this statement,-to corroborate it, as it stands, by the remarkable words upon the subject of a writer of the day:(46)-

"We often hear it said," he observes, writing as a Protestant (and here let me a.s.sure you, Gentlemen, that though his words have a controversial tone with them, I do not quote them in that aspect, or as wishing here to urge any thing against Protestants, but merely in pursuance of my own point, that Revelation and Physical Science cannot really come into collision), "we often hear it said that the world is constantly becoming more and more enlightened, and that this enlightenment must be favourable to Protestantism, and unfavourable to Catholicism. We wish that we could think so. But we see great reason to doubt whether this is a well-founded expectation. We see that during the last two hundred and fifty years the human mind has been in the highest degree active; that it has made great advances in every branch of natural philosophy; that it has produced innumerable inventions tending to promote the convenience of life; that medicine, surgery, chemistry, engineering, have been very greatly improved, that government, police, and law have been improved, though not to so great an extent as the physical sciences. Yet we see that, during these two hundred and fifty years, Protestantism has made no conquests worth speaking of. Nay, we believe that, as far as there has been change, that change has, on the whole, been in favour of the Church of Rome. We cannot, therefore, feel confident that the progress of knowledge will necessarily be fatal to a system which has, to say the least, stood its ground in spite of the immense progress made by the human race in knowledge since the days of Queen Elizabeth.

"Indeed, the argument which we are considering seems to us to be founded on an entire mistake. There are branches of knowledge with respect to which the law of the human mind is progress. In mathematics, when once a proposition has been demonstrated, it is never afterwards contested. Every fresh story is as solid a basis for a new superstructure as the original foundation was. Here, therefore, there is a constant addition to the stock of truth. In the inductive sciences, again, the law is progress....

"But with theology the case is very different. As respects natural religion (Revelation being for the present altogether left out of the question), it is not easy to see that a philosopher of the present day is more favourably situated than Thales or Simonides. He has before him just the same evidences of design in the structure of the universe which the early Greeks had.... As to the other great question, the question what becomes of man after death, we do not see that a highly educated European, left to his una.s.sisted reason, is more likely to be in the right than a Blackfoot Indian. Not a single one of the many sciences, in which we surpa.s.s the Blackfoot Indians, throws the smallest light on the state of the soul after the animal life is extinct....

"Natural Theology, then, is not a progressive science. That knowledge of our origin and of our destiny which we derive from Revelation is indeed of very different clearness, and of very different importance. But neither is Revealed Religion of the nature of a progressive science.... In divinity there cannot be a progress a.n.a.logous to that which is constantly taking place in pharmacy, geology, and navigation. A Christian of the fifth century with a Bible is neither better nor worse situated than a Christian of the nineteenth century with a Bible, candour and natural acuteness being of course supposed equal. It matters not at all that the compa.s.s, printing, gunpowder, steam, gas, vaccination, and a thousand other discoveries and inventions, which were unknown in the fifth century, are familiar to the nineteenth. None of these discoveries and inventions has the smallest bearing on the question whether man is justified by faith alone, or whether the invocation of saints is an orthodox practice.... We are confident that the world will never go back to the solar system of Ptolemy; nor is our confidence in the least shaken by the circ.u.mstance that so great a man as Bacon rejected the theory of Galileo with scorn; for Bacon had not all the means of arriving at a sound conclusion.... But when we reflect that Sir Thomas More was ready to die for the doctrine of Transubstantiation, we cannot but feel some doubt whether the doctrine of Transubstantiation may not triumph over all opposition. More was a man of eminent talents. He had all the information on the subject that we have, or _that, while the world lasts, any __ human being will have.... No progress that science has made, or will make_, can add to what seems to us the overwhelming force of the argument against the Real Presence. We are therefore unable to understand why what Sir Thomas More believed respecting Transubstantiation may not be believed to the end of time by men equal in abilities and honesty to Sir Thomas More. But Sir Thomas More is one of the choice specimens of human wisdom and virtue; and the doctrine of Transubstantiation is a kind of proof charge. The faith which stands that test will stand any test....

"The history of Catholicism strikingly ill.u.s.trates these observations.

During the last seven centuries the public mind of Europe has made constant progress in every department of secular knowledge; but in religion we can trace no constant progress.... Four times since the authority of the Church of Rome was established in Western Christendom has the human intellect risen up against her yoke. Twice that Church remained completely victorious. Twice she came forth from the conflict bearing the marks of cruel wounds, but with the principle of life still strong within her. When we reflect on the tremendous a.s.saults she has survived, we find it difficult to conceive in what way she is to perish."

You see, Gentlemen, if you trust the judgment of a sagacious mind, deeply read in history, Catholic Theology has nothing to fear from the progress of Physical Science, even independently of the divinity of its doctrines.

It speaks of things supernatural; and these, by the very force of the words, research into nature cannot touch.

5.

It is true that the author in question, while saying all this, and much more to the same purpose, also makes mention of one exception to his general statement, though he mentions it in order to put it aside. I, too, have to notice the same exception here; and you will see at once, Gentlemen, as soon as it is named, how little it interferes really with the broad view which I have been drawing out. It is true, then, that Revelation has in one or two instances advanced beyond its chosen territory, which is the invisible world, in order to throw light upon the history of the material universe. Holy Scripture, it is perfectly true, does declare a few momentous facts, so few that they may be counted, of a physical character. It speaks of a process of formation out of chaos which occupied six days; it speaks of the firmament; of the sun and moon being created for the sake of the earth; of the earth being immovable; of a great deluge; and of several other similar facts and events. It is true; nor is there any reason why we should antic.i.p.ate any difficulty in accepting these statements as they stand, whenever their meaning and drift are authoritatively determined; for, it must be recollected, their meaning has not yet engaged the formal attention of the Church, or received any interpretation which, as Catholics, we are bound to accept, and in the absence of such definite interpretation, there is perhaps some presumption in saying that it means this, and does not mean that. And this being the case, it is not at all probable that any discoveries ever should be made by physical inquiries incompatible at the same time with one and all of those senses which the letter admits, and which are still open. As to certain popular interpretations of the texts in question, I shall have something to say of them presently; here I am only concerned with the letter of the Holy Scriptures itself, as far as it bears upon the history of the heavens and the earth; and I say that we may wait in peace and tranquillity till there is some real collision between Scripture authoritatively interpreted, and results of science clearly ascertained, before we consider how we are to deal with a difficulty which we have reasonable grounds for thinking will never really occur.

And, after noticing this exception, I really have made the utmost admission that has to be made about the existence of any common ground upon which Theology and Physical Science may fight a battle. On the whole, the two studies do most surely occupy distinct fields, in which each may teach without expecting any interposition from the other. It might indeed have pleased the Almighty to have superseded physical inquiry by revealing the truths which are its object, though He has not done so: but whether it had pleased Him to do so or not, anyhow Theology and Physics would be distinct sciences; and nothing which the one says of the material world ever can contradict what the other says of the immaterial. Here, then, is the end of the question; and here I might come to an end also, were it not inc.u.mbent on me to explain how it is that, though Theology and Physics cannot quarrel, nevertheless, Physical Philosophers and Theologians have quarrelled in fact, and quarrel still. To the solution of this difficulty I shall devote the remainder of my Lecture.

6.

I observe, then, that the elementary methods of reasoning and inquiring used in Theology and Physics are contrary the one to the other; each of them has a method of its own; and in this, I think, has lain the point of controversy between the two schools, viz., that neither of them has been quite content to remain on its own homestead, but that, whereas each has its own method, which is the best for its own science, each has considered it the best for all purposes whatever, and has at different times thought to impose it upon the other science, to the disparagement or rejection of that opposite method which legitimately belongs to it.

The argumentative method of Theology is that of a strict science, such as Geometry, or deductive; the method of Physics, at least on starting, is that of an empirical pursuit, or inductive. This peculiarity on either side arises from the nature of the case. In Physics a vast and omnigenous ma.s.s of information lies before the inquirer, all in a confused litter, and needing arrangement and a.n.a.lysis. In Theology such varied phenomena are wanting, and Revelation presents itself instead. What is known in Christianity is just that which is revealed, and nothing more; certain truths, communicated directly from above, are committed to the keeping of the faithful, and to the very last nothing can really be added to those truths. From the time of the Apostles to the end of the world no strictly new truth can be added to the theological information which the Apostles were inspired to deliver. It is possible of course to make numberless deductions from the original doctrines; but, as the conclusion is ever in its premisses, such deductions are not, strictly speaking, an addition; and, though experience may variously guide and modify those deductions, still, on the whole, Theology retains the severe character of a science, advancing syllogistically from premisses to conclusion.

The method of Physics is just the reverse of this: it has hardly any principles or truths to start with, externally delivered and already ascertained. It has to commence *mence with sight and touch; it has to handle, weigh, and measure its own exuberant _sylva_ of phenomena, and from these to advance to new truths,-truths, that is, which are beyond and distinct from the phenomena from which they originate. Thus Physical Science is experimental, Theology traditional; Physical Science is the richer, Theology the more exact; Physics the bolder, Theology the surer; Physics progressive, Theology, in comparison, stationary; Theology is loyal to the past, Physics has visions of the future. Such they are, I repeat, and such their respective methods of inquiry, from the nature of the case.

But minds habituated to either of these two methods can hardly help extending it beyond its due limits, unless they are put upon their guard, and have great command of themselves. It cannot be denied that divines have from time to time been much inclined to give a traditional, logical shape to sciences which do not admit of any such treatment. Nor can it be denied, on the other hand, that men of science often show a special irritation at theologians for going by antiquity, precedent, authority, and logic, and for declining to introduce Bacon or Niebuhr into their own school, or to apply some new experimental and critical process for the improvement of that which has been given once for all from above. Hence the mutual jealousy of the two parties; and I shall now attempt to give instances of it.

7.

First, then, let me refer to those interpretations of Scripture, popular and of long standing, though not authoritative, to which I have already had occasion to allude. Scripture, we know, is to be interpreted according to the unanimous consent of the Fathers; but, besides this consent, which is of authority, carrying with it the evidence of its truth, there have ever been in Christendom a number of floating opinions, more or less appended to the divine tradition; opinions which have a certain probability of being more than human, or of having a basis or admixture of truth, but which admit of no test, whence they came, or how far they are true, besides the course of events, and which meanwhile are to be received at least with attention and deference. Sometimes they are comments on Scripture prophecy, sometimes on other obscurities or mysteries. It was once an opinion, for instance, drawn from the sacred text, that the Christian Dispensation was to last a thousand years, and no more; the event disproved it. A still more exact and plausible tradition, derived from Scripture, was that which a.s.serted that, when the Roman Empire should fall to pieces, Antichrist should appear, who should be followed at once by the Second Coming. Various Fathers thus interpret St. Paul, and Bellarmine receives the interpretation as late as the sixteenth century.

The event alone can decide if, under any aspect of Christian history, it is true; but at present we are at least able to say that it is not true in that broad plain sense in which it was once received.

Pa.s.sing from comments on prophetical pa.s.sages of Scripture to those on cosmological, it was, I suppose, the common belief of ages, sustained by received interpretations of the sacred text, that the earth was immovable.

Hence, I suppose, it was that the Irish Bishop who a.s.serted the existence of the Antipodes alarmed his contemporaries; though it is well to observe that, even in the dark age in which he lived, the Holy See, to which reference was made, did not commit itself to any condemnation of the unusual opinion. The same alarm again occupied the public mind when the Copernican System was first advocated: nor were the received traditions, which were the ground of that alarm, hastily to be rejected; yet rejected they ultimately have been. If in any quarter these human traditions were enforced, and, as it were, enacted, to the prejudice and detriment of scientific investigations (and this was never done by the Church herself), this was a case of undue interference on the part of the Theological schools in the province of Physics.

So much may be said as regards interpretations of Scripture; but it is easy to see that other received opinions, not resting on the sacred volume, might with less claim and greater inconvenience be put forward to hara.s.s the physical inquirer, to challenge his submission, and to preclude that process of examination which is proper to his own peculiar pursuit.

Such are the dictatorial formulae against which Bacon inveighs, and the effect of which was to change Physics into a deductive science, and to oblige the student to a.s.sume implicitly, as first principles, enunciations and maxims, which were venerable, only because no one could tell whence they came, and authoritative, only because no one could say what arguments there were in their favour. In proportion as these encroachments were made upon his own field of inquiry would be the indignation of the physical philosopher; and he would exercise a scepticism which relieved his feelings, while it approved itself to his reason, if he was called on ever to keep in mind that light bodies went up, and heavy bodies fell down, and other similar maxims, which had no pretensions to a divine origin, or to be considered self-evident principles, or intuitive truths.

And in like manner, if a philosopher with a true genius for physical research found the Physical Schools of his day occupied with the discussion of final causes, and solving difficulties in material nature by means of them; if he found it decided, for instance, that the roots of trees make for the river, _because_ they need moisture, or that the axis of the earth lies at a certain angle to the plane of its motion by _reason_ of certain advantages thence accruing to its inhabitants, I should not wonder at his exerting himself for a great reform in the process of inquiry, preaching the method of Induction, and, if he fancied that theologians were indirectly or in any respect the occasion of the blunder, getting provoked for a time, however unreasonably, with Theology itself.

I wish the experimental school of Philosophers had gone no further in its opposition to Theology than indulging in some indignation at it for the fault of its disciples; but it must be confessed that it has run into excesses on its own side for which the school of high Deductive Science has afforded no precedent; and that, if it once for a time suffered from the tyranny of the logical method of inquiry, it has encouraged, by way of reprisals, encroachments and usurpations on the province of Theology far more serious than that unintentional and long obsolete interference with its own province, on the part of Theologians, which has been its excuse.

And to these unjustifiable and mischievous intrusions made by the Experimentalists into the department of Theology I have now, Gentlemen, to call your attention.

8.

You will let me repeat, then, what I have already said, that, taking things as they are, the very idea of Revelation is that of a direct interference from above, for the introduction of truths otherwise unknown; moreover, as such a communication implies recipients, an authoritative depositary of the things revealed will be found practically to be involved in that idea. Knowledge, then, of these revealed truths, is gained, not by any research into facts, but simply by appealing to the authoritative keepers of them, as every Catholic knows, by learning what is a matter of teaching, and by dwelling upon, and drawing out into detail, the doctrines which are delivered; according to the text, "Faith cometh by hearing." I do not prove what, after all, does not need proof, because I speak to Catholics; I am stating what we Catholics know, and ever will maintain to be the method proper to Theology, as it has ever been recognized. Such, I say, is the theological method, deductive; however, the history of the last three centuries is only one long course of attempts, on the part of the partisans of the Baconian Philosophy, to get rid of the method proper to Theology and to make it an experimental science.

But, I say, for an experimental science, we must have a large collection of phenomena or facts: where, then, are those which are to be adopted as a basis for an inductive theology? Three princ.i.p.al stores have been used, Gentlemen: the first, the text of Holy Scripture; the second, the events and transactions of ecclesiastical history; the third, the phenomena of the visible world. This triple subject-matter,-Scripture, Antiquity, Nature,-has been taken as a foundation, on which the inductive method may be exercised for the investigation and ascertainment of that theological truth, which to a Catholic is a matter of teaching, transmission, and deduction.

Now let us pause for a moment and make a reflection before going into any detail. Truth cannot be contrary to truth; if these three subject-matters were able, under the pressure of the inductive method, to yield respectively theological conclusions in unison and in concord with each other, and also contrary to the doctrines of Theology as a deductive science, then that Theology would not indeed at once be overthrown (for still the question would remain for discussion, which of the two doctrinal systems was the truth, and which the apparent truth), but certainly the received deductive theological science would be in an anxious position, and would be on its trial.

Again, truth cannot be contrary to truth;-if, then, on the other hand, these three subject-matters,-Scripture, Antiquity, and Nature,-worked through three centuries by men of great abilities, with the method or instrument of Bacon in their hands, have respectively issued in conclusions contradictory of each other, nay, have even issued, this or that taken by itself, Scripture or Antiquity, in various systems of doctrine, so that on the whole, instead of all three resulting in one set of conclusions, they have yielded a good score of them; then and in that case-it does not at once follow that no one of this score of conclusions may happen to be the true one, and all the rest false; but at least such a catastrophe will throw a very grave shade of doubt upon them all, and bears out the antecedent declaration, or rather prophecy, of theologians, before these experimentalists started, that it was nothing more than a huge mistake to introduce the method of research and of induction into the study of Theology at all.

Now I think you will allow me to say, Gentlemen, as a matter of historical fact, that the latter supposition has been actually fulfilled, and that the former has not. I mean that, so far from a scientific proof of some one system of doctrine, and that antagonistic to the old Theology, having been constructed by the experimental party, by a triple convergence, from the several bases of Scripture, Antiquity, and Nature, on the contrary, that empirical method, which has done such wonderful things in physics and other human sciences, has sustained a most emphatic and eloquent reverse in its usurped territory,-has come to no one conclusion,-has illuminated no definite view,-has brought its gla.s.ses to no focus,-has shown not even a tendency towards prospective success; nay, further still, has already confessed its own absolute failure, and has closed the inquiry itself, not indeed by giving place to the legitimate method which it dispossessed, but by announcing that nothing can be known on the subject at all,-that religion is not a science, and that in religion scepticism is the only true philosophy; or again, by a still more remarkable avowal, that the decision lies _between_ the old Theology and none at all, and that, certain though it be that religious truth is nowhere, yet that, _if_ anywhere it is, it undoubtedly is not in the new empirical schools, but in that old teaching, founded on the deductive method, which was in honour and in possession at the time when Experiment and Induction commenced their brilliant career. What a singular break-down of a n.o.ble instrument, when used for the arrogant and tyrannical invasion of a sacred territory!

What can be more sacred than Theology? What can be more n.o.ble than the Baconian method? But the two do not correspond; they are mismatched. The age has mistaken lock and key. It has broken the key in a lock which does not belong to it; it has ruined the wards by a key which never will fit into them. Let us hope that its present disgust and despair at the result are the preliminaries of a generous and great repentance.

I have thought, Gentlemen, that you would allow me to draw this moral in the first place; and now I will say a few words on one specimen of this error in detail.

9.

It seems, then, that instead of having recourse to the tradition and teaching of the Catholic Church, it has been the philosophy of the modern school to attempt to determine the doctrines of Theology by means of Holy Scripture, or of ecclesiastical antiquity, or of physical phenomena. And the question may arise, _why_, after all, should not such informations, scriptural, historical, or physical, be used? and if used, why should they not lead to true results? Various answers may be given to this question: I shall confine myself to one; and again, for the sake of brevity, I shall apply it mainly to one out of the three expedients, to which the opponents to Theology have had recourse. Pa.s.sing over, then, what might be said respecting what is called Scriptural Religion, and Historical Religion, I propose to direct your attention, in conclusion, to the real character of Physical Religion, or Natural Theology, as being more closely connected with the main subject of this Lecture.

The school of Physics, from its very drift and method of reasoning, has, as I have said, nothing to do with Religion. However, there is a science which avails itself of the phenomena and laws of the material universe, as exhibited by that school, as a means of establishing the existence of Design in their construction, and thereby the fact of a Creator and Preserver. This science has, in these modern times, at least in England, taken the name of Natural Theology;(47) and, though absolutely distinct from Physics, yet Physical Philosophers, having furnished its most curious and interesting data, are apt to claim it as their own, and to pride themselves upon it accordingly.

I have no wish to speak lightly of the merits of this so-called Natural or, more properly, Physical Theology. There are a great many minds so const.i.tuted that, when they turn their thoughts to the question of the existence of a Supreme Being, they feel a comfort in resting the proof mainly or solely on the Argument of Design which the Universe furnishes.

To them this science of Physical Theology is of high importance. Again, this science exhibits, in great prominence and distinctness, three of the more elementary notions which the human reason attaches to the idea of a Supreme Being, that is, three of His simplest attributes, Power, Wisdom, and Goodness.

These are great services rendered to faith by Physical Theology, and I acknowledge them as such. Whether, however, Faith on that account owes any great deal to Physics or Physicists, is another matter. The Argument from Design is really in no sense due to the philosophy of Bacon. The author I quoted just now has a striking pa.s.sage on this point, of which I have already read to you a part. "As respects Natural Religion," he says, "it is not easy to see that the philosopher of the present day is more favourably situated than Thales or Simonides. He has before him just the same evidences of design in the structure of the universe which the early Greeks had. We say, just the same; for the discoveries of modern astronomers and anatomists _have really added nothing_ to the force of that argument which a reflecting mind finds in every beast, bird, insect, fish, leaf, flower, and sh.e.l.l. The reasoning by which Socrates, in Xenophon's hearing, confuted the little atheist, Aristodemus, is exactly the reasoning of Paley's Natural Theology. Socrates makes precisely the same use of the statues of Polycletus and the pictures of Zeuxis, which Paley makes of the watch."

Physical Theology, then, is pretty much what it was two thousand years ago, and has not received much help from modern science: but now, on the contrary, I think it has received from it a positive disadvantage,-I mean, it has been taken out of its place, has been put too prominently forward, and thereby has almost been used as an instrument against Christianity,-as I will attempt in a few words to explain.

10.

I observe, then, that there are many investigations in every subject-matter which only lead us a certain way towards truth, and not the whole way: either leading us, for instance, to a strong probability, not to a certainty, or again, proving only some things out of the whole number which are true. And it is plain that if such investigations as these are taken as the measure of the whole truth, and are erected into substantive sciences, instead of being understood to be, what they really are, inchoate and subordinate processes, they will, accidentally indeed, but seriously, mislead us.