To one notorious instance indeed it is obvious to allude here. When the Copernican system first made progress, what religious man would not have been tempted to uneasiness, or at least fear of scandal, from the seeming contradiction which it involved to some authoritative tradition of the Church and the declaration of Scripture? It was generally received, as if the Apostles had expressly delivered it both orally and in writing, as a truth of Revelation, that the earth was stationary, and that the sun, fixed in a solid firmament, whirled round the earth. After a little time, however, and on full consideration, it was found that the Church had decided next to nothing on questions such as these, and that Physical Science might range in this sphere of thought almost at will, without fear of encountering the decisions of ecclesiastical authority. Now, besides the relief which it afforded to Catholics to find that they were to be spared this addition, on the side of Cosmology, to their many controversies already existing, there is something of an argument in this very circ.u.mstance in behalf of the divinity of their Religion. For it surely is a very remarkable fact, considering how widely and how long one certain interpretation of these physical statements in Scripture had been received by Catholics, that the Church should not have formally acknowledged it. Looking at the matter in a human point of view, it was inevitable that she should have made that opinion her own. But now we find, on ascertaining where we stand, in the face of the new sciences of these latter times, that in spite of the bountiful comments which from the first she has ever been making on the sacred text, as it is her duty and her right to do, nevertheless, she has never been led formally to explain the texts in question, or to give them an authoritative sense which modern science may question.

Nor was this escape a mere accident, but rather the result of a providential superintendence; as would appear from a pa.s.sage of history in the dark age itself. When the glorious St. Boniface, Apostle of Germany, great in sanct.i.ty, though not in secular knowledge, complained to the Holy See that St. Virgilius taught the existence of the Antipodes, the Holy See was guided what to do; it did not indeed side with the Irish philosopher, which would have been going out of its place, but it pa.s.sed over, in a matter not revealed, a philosophical opinion.

Time went on; a new state of things, intellectual and social, came in; the Church was girt with temporal power; the preachers of St. Dominic were in the ascendant: now at length we may ask with curious interest, did the Church alter her ancient rule of action, and proscribe intellectual activity? Just the contrary; this is the very age of Universities; it is the cla.s.sical period of the schoolmen; it is the splendid and palmary instance of the wise policy and large liberality of the Church, as regards philosophical inquiry. If there ever was a time when the intellect went wild, and had a licentious revel, it was at the date I speak of. When was there ever a more curious, more meddling, bolder, keener, more penetrating, more rationalistic exercise of the reason than at that time?

What cla.s.s of questions did that subtle, metaphysical spirit not scrutinize? What premiss was allowed without examination? What principle was not traced to its first origin, and exhibited in its most naked shape?

What whole was not a.n.a.lyzed? What complex idea was not elaborately traced out, and, as it were, finely painted for the contemplation of the mind, till it was spread out in all its minutest portions as perfectly and delicately as a frog's foot shows under the intense scrutiny of the microscope? Well, I repeat, here was something which came somewhat nearer to Theology than physical research comes; Aristotle was a somewhat more serious foe then, beyond all mistake, than Bacon has been since. Did the Church take a high hand with philosophy then? No, not though that philosophy was metaphysical. It was a time when she had temporal power, and could have exterminated the spirit of inquiry with fire and sword; but she determined to put it down by _argument_, she said: "Two can play at that, and my argument is the better." She sent her controversialists into the philosophical arena. It was the Dominican and Franciscan doctors, the greatest of them being St. Thomas, who in those medieval Universities fought the battle of Revelation with the weapons of heathenism. It was no matter whose the weapon was; truth was truth all the world over. With the jawbone of an a.s.s, with the skeleton philosophy of pagan Greece, did the Samson of the schools put to flight his thousand Philistines.

Here, Gentlemen, observe the contrast exhibited between the Church herself, who has the gift of wisdom, and even the ablest, or wisest, or holiest of her children. As St. Boniface had been jealous of physical speculations, so had the early Fathers shown an extreme aversion to the great heathen philosopher whom I just now named, Aristotle. I do not know who of them could endure him; and when there arose those in the middle age who would take his part, especially since their intentions were of a suspicious character, a strenuous effort was made to banish him out of Christendom. The Church the while had kept silence; she had as little denounced heathen philosophy in the ma.s.s as she had p.r.o.nounced upon the meaning of certain texts of Scripture of a cosmological character. From Tertullian and Caius to the two Gregories of Cappadocia, from them to Anastasius Sinaita, from him to the school of Paris, Aristotle was a word of offence; at length St. Thomas made him a hewer of wood and drawer of water to the Church. A strong slave he is; and the Church herself has given her sanction to the use in Theology of the ideas and terms of his philosophy.

6.

Now, while this free discussion is, to say the least, so safe for Religion, or rather so expedient, it is on the other hand simply necessary for progress in Science; and I shall now go on to insist on this side of the subject. I say, then, that it is a matter of primary importance in the cultivation of those sciences, in which truth is discoverable by the human intellect, that the investigator should be free, independent, unshackled in his movements; that he should be allowed and enabled, without impediment, to fix his mind intently, nay, exclusively, on his special object, without the risk of being distracted every other minute in the process and progress of his inquiry, by charges of temerariousness, or by warnings against extravagance or scandal. But in thus speaking, I must premise several explanations, lest I be misunderstood.

First, then, Gentlemen, as to the fundamental principles of religion and morals, and again as to the fundamental principles of Christianity, or what are called the dogmas of faith,-as to this double creed, natural and revealed,-we, none of us, should say that it is any shackle at all upon the intellect to maintain these inviolate. Indeed, a Catholic cannot put off his thought of them; and they as little impede the movements of his intellect as the laws of physics impede his bodily movements. The habitual apprehension of them has become a second nature with him, as the laws of optics, hydrostatics, dynamics, are latent conditions which he takes for granted in the use of his corporeal organs. I am not supposing any collision with dogma, I am but speaking of opinions of divines, or of the mult.i.tude, parallel to those in former times of the sun going round the earth, or of the last day being close at hand, or of St. Dionysius the Areopagite being the author of the works which bear his name.

Nor, secondly, even as regards such opinions, am I supposing any direct intrusion into the province of religion, or of a teacher of Science actually laying down the law _in a matter of Religion_; but of such unintentional collisions as are incidental to a discussion pursued on some subject of his own. It would be a great mistake in such a one to propose his philosophical or historical conclusions as the formal interpretation of the sacred text, as Galileo is said to have done, instead of being content to hold his doctrine of the motion of the earth as a scientific conclusion, and leaving it to those whom it really concerned to compare it with Scripture. And, it must be confessed, Gentlemen, not a few instances occur of this mistake at the present day, on the part, not indeed of men of science, but of religious men, who, from a nervous impatience lest Scripture should for one moment seem inconsistent with the results of some speculation of the hour, are ever proposing geological or ethnological comments upon it, which they have to alter or obliterate before the ink is well dry, from changes in the progressive science, which they have so officiously brought to its aid.

And thirdly, I observe that, when I advocate the independence of philosophical thought, I am not speaking of any _formal teaching_ at all, but of investigations, speculations, and discussions. I am far indeed from allowing, in any matter which even borders on Religion, what an eminent Protestant divine has advocated on the most sacred subjects,-I mean "the liberty of Prophesying." I have no wish to degrade the professors of Science, who ought to be Prophets of the Truth, into mere advertisers of crude fancies or notorious absurdities. I am not pleading that they should at random shower down upon their hearers ingenuities and novelties; or that they should teach even what has a basis of truth in it, in a brilliant, off-hand way, to a collection of youths, who may not perhaps hear them for six consecutive lectures, and who will carry away with them into the country a misty idea of the half-created theories of some ambitious intellect.

Once more, as the last sentence suggests, there must be great care taken to avoid scandal, or shocking the popular mind, or unsettling the weak; the a.s.sociation between truth and error being so strong in particular minds that it is impossible to weed them of the error without rooting up the wheat with it. If, then, there is the chance of any current religious opinion being in any way compromised in the course of a scientific investigation, this would be a reason for conducting it, not in light ephemeral publications, which come into the hands of the careless or ignorant, but in works of a grave and business-like character, answering to the medieval schools of philosophical disputation, which, removed as they were from the region of popular thought and feeling, have, by their vigorous restlessness of inquiry, in spite of their extravagances, done so much for theological precision.

7.

I am not, then, supposing the scientific investigator (1) to be _coming into collision with dogma_; nor (2) venturing, by means of his investigations, upon any interpretation of _Scripture_, or upon other conclusion _in the matter of religion_; nor (3) of his _teaching_, even in his own science, religious parodoxes, when he should be investigating and proposing; nor (4) of his recklessly _scandalizing the weak_; but, these explanations being made, I still say that a scientific speculator or inquirer is not bound, in conducting his researches, to be every moment adjusting his course by the maxims of the schools or by popular traditions, or by those of any other science distinct from his own, or to be ever narrowly watching what those external sciences have to say to him, or to be determined to be edifying, or to be ever answering heretics and unbelievers; being confident, from the impulse of a generous faith, that, however his line of investigation may swerve now and then, and vary to and fro in its course, or threaten momentary collision or embarra.s.sment with any other department of knowledge, theological or not, yet, if he lets it alone, it will be sure to come home, because truth never can really be contrary to truth, and because often what at first sight is an "exceptio,"

in the event most emphatically "probat regulam."

This is a point of serious importance to him. Unless he is at liberty to investigate on the basis, and according to the peculiarities, of his science, he cannot investigate at all. It is the very law of the human mind in its inquiry after and acquisition of truth to make its advances by a process which consists of many stages, and is circuitous. There are no short cuts to knowledge; nor does the road to it always lie in the direction in which it terminates, nor are we able to see the end on starting. It may often seem to be diverging from a goal into which it will soon run without effort, if we are but patient and resolute in following it out; and, as we are told in Ethics to gain the mean merely by receding from both extremes, so in scientific researches error may be said, without a paradox, to be in some instances the way to truth, and the only way.

Moreover, it is not often the fortune of any one man to live through an investigation; the process is one of not only many stages, but of many minds. What one begins another finishes; and a true conclusion is at length worked out by the co-operation of independent schools and the perseverance of successive generations. This being the case, we are obliged, under circ.u.mstances, to bear for a while with what we feel to be error, in consideration of the truth in which it is eventually to issue.

The a.n.a.logy of locomotion is most pertinent here. No one can go straight up a mountain; no sailing vessel makes for its port without tacking. And so, applying the ill.u.s.tration, we can indeed, if we will, refuse to allow of investigation or research altogether; but, if we invite reason to take its place in our schools, we must let reason have fair and full play. If we reason, we must submit to the conditions of reason. We cannot use it by halves; we must use it as proceeding from Him who has also given us Revelation; and to be ever interrupting its processes, and diverting its attention by objections brought from a higher knowledge, is parallel to a landsman's dismay at the changes in the course of a vessel on which he has deliberately embarked, and argues surely some distrust either in the powers of Reason on the one hand, or the certainty of Revealed Truth on the other. The pa.s.senger should not have embarked at all, if he did not reckon on the chance of a rough sea, of currents, of wind and tide, of rocks and shoals; and we should act more wisely in discountenancing altogether the exercise of Reason than in being alarmed and impatient under the suspense, delay, and anxiety which, from the nature of the case, may be found to attach to it. Let us eschew secular history, and science, and philosophy for good and all, if we are not allowed to be sure that Revelation is so true that the altercations and perplexities of human opinion cannot really or eventually injure its authority. That is no intellectual triumph of any truth of Religion, which has not been preceded by a full statement of what can be said against it; it is but the ego vapulando, ille verberando, of the Comedy.

Great minds need elbow-room, not indeed in the domain of faith, but of thought. And so indeed do lesser minds, and all minds. There are many persons in the world who are called, and with a great deal of truth, geniuses. They had been gifted by nature with some particular faculty or capacity; and, while vehemently excited and imperiously ruled by it, they are blind to everything else. They are enthusiasts in their own line, and are simply dead to the beauty of any line _except_ their own. Accordingly, they think their own line the only line in the whole world worth pursuing, and they feel a sort of contempt for such studies as move upon any other line. Now, these men may be, and often are, very good Catholics, and have not a dream of any thing but affection and deference towards Catholicity, nay, perhaps are zealous in its interests. Yet, if you insist that in their speculations, researches, or conclusions in their particular science, it is not enough that they should submit to the Church generally, and acknowledge its dogmas, but that they must get up all that divines have said or the mult.i.tude believed upon religious matters, you simply crush and stamp out the flame within them, and they can do nothing at all.

This is the case of men of genius: now one word on the contrary in behalf of master minds, gifted with a broad philosophical view of things, and a creative power, and a versatility capable of accommodating itself to various provinces of thought. These persons perhaps, like those I have already spoken of, take up some idea and are intent upon it;-some deep, prolific, eventful idea, which grows upon them, till they develop it into a great system. Now, if any such thinker starts from radically unsound principles, or aims at directly false conclusions, if he be a Hobbes, or a Shaftesbury, or a Hume, or a Bentham, then, of course, there is an end of the whole matter. He is an opponent of Revealed Truth, and he means to be so;-nothing more need be said. But perhaps it is not so; perhaps his errors are those which are inseparable accidents of his system or of his mind, and are spontaneously evolved, not pertinaciously defended. Every human system, every human writer, is open to just criticism. Make him shut up his portfolio; good! and then perhaps you lose what, on the whole and in spite of incidental mistakes, would have been one of the ablest defences of Revealed Truth (directly or indirectly, according to his subject) ever given to the world.

This is how I should account for a circ.u.mstance, which has sometimes caused surprise, that so many great Catholic thinkers have in some points or other incurred the criticism or animadversion of theologians or of ecclesiastical authority. It must be so in the nature of things; there is indeed an animadversion which implies a condemnation of the author; but there is another which means not much more than the "pie legendum" written against pa.s.sages in the Fathers. The author may not be to blame; yet the ecclesiastical authority would be to blame, if it did not give notice of his imperfections. I do not know what Catholic would not hold the name of Malebranche in veneration;(48) but he may have accidentally come into collision with theologians, or made temerarious a.s.sertions, notwithstanding.

The practical question is, whether he had not much better have written as he has written, than not have written at all. And so fully is the Holy See accustomed to enter into this view of the matter, that it has allowed of its application, not only to philosophical, but even to theological and ecclesiastical authors, who do not come within the range of these remarks.

I believe I am right in saying that, in the case of three great names, in various departments of learning, Cardinal Noris, Bossuet, and Muratori,(49) while not concealing its sense of their having propounded each what might have been said better, nevertheless it has considered, that their services to Religion were on the whole far too important to allow of their being molested by critical observation in detail.

8.

And now, Gentlemen, I bring these remarks to a conclusion. What I would urge upon every one, whatever may be his particular line of research,-what I would urge upon men of Science in their thoughts of Theology,-what I would venture to recommend to theologians, when their attention is drawn to the subject of scientific investigations,-is a great and firm belief in the sovereignty of Truth. Error may flourish for a time, but Truth will prevail in the end. The only effect of error ultimately is to promote Truth. Theories, speculations, hypotheses, are started; perhaps they are to die, still not before they have suggested ideas better than themselves.

These better ideas are taken up in turn by other men, and, if they do not yet lead to truth, nevertheless they lead to what is still nearer to truth than themselves; and thus knowledge on the whole makes progress. The errors of some minds in scientific investigation are more fruitful than the truths of others. A Science seems making no progress, but to abound in failures, yet imperceptibly all the time it is advancing, and it is of course a gain to truth even to have learned what is not true, if nothing more.

On the other hand, it must be of course remembered, Gentlemen, that I am supposing all along good faith, honest intentions, a loyal Catholic spirit, and a deep sense of responsibility. I am supposing, in the scientific inquirer, a due fear of giving scandal, of seeming to countenance views which he does not really countenance, and of siding with parties from whom he heartily differs. I am supposing that he is fully alive to the existence and the power of the infidelity of the age; that he keeps in mind the moral weakness and the intellectual confusion of the majority of men; and that he has no wish at all that any one soul should get harm from certain speculations to-day, though he may have the satisfaction of being sure that those speculations will, as far as they are erroneous or misunderstood, be corrected in the course of the next half-century.

Lecture IX.

Discipline Of Mind. An Address To The Evening Cla.s.ses.

1.

When I found that it was in my power to be present here at the commencement of the new Session, one of the first thoughts, Gentlemen, which thereupon occurred to me, was this, that I should in consequence have the great satisfaction of meeting you, of whom I had thought and heard so much, and the opportunity of addressing you, as Rector of the University. I can truly say that I thought of you before you thought of the University; perhaps I may say, long before;-for it was previously to our commencing that great work, which is now so fully before the public, it was when I first came over here to make preparations for it, that I had to encounter the serious objection of wise and good men, who said to me, "There is no cla.s.s of persons in Ireland who _need_ a University;" and again, "Whom will you get to belong to it? who will fill its lecture-rooms?" This was said to me, and then, without denying their knowledge of the state of Ireland, or their sagacity, I made answer, "We will give lectures in the evening, we will fill our cla.s.ses with the young men of Dublin."

And some persons here may recollect that the very first thing I did, when we opened the School of Philosophy and Letters, this time four years, was to inst.i.tute a system of Evening Lectures, which were suspended after a while, only because the singularly inclement season which ensued, and the want of publicity and interest incident to a new undertaking, made them premature. And it is a satisfaction to me to reflect that the Statute, under which you will be able to pa.s.s examinations and take degrees, is one to which I specially obtained the consent of the Academical Senate, nearly two years ago, in addition to our original Regulations, and that you will be the first persons to avail yourselves of it.

Having thus prepared, as it were, the University for you, it was with great pleasure that I received from a number of you, Gentlemen, last May year, a spontaneous request which showed that my original antic.i.p.ations were not visionary. You suggested then what we have since acted upon,-acted upon, not so quickly as both you might hope and we might wish, because all important commencements have to be maturely considered-still acted on at length according to those antic.i.p.ations of mine, to which I have referred; and, while I recur to them as an introduction to what I have to say, I might also dwell upon them as a sure presage that other and broader antic.i.p.ations, too bold as they may seem now, will, if we are but patient, have their fulfilment in their season.

2.

For I should not be honest, Gentlemen, if I did not confess that, much as I desire that this University should be of service to the young men of Dublin, I do not desire this benefit to you, simply for your own sakes.

For your own sakes certainly I wish it, but not on your account only. Man is not born for himself alone, as the cla.s.sical moralist tells us. _You_ are born for Ireland; and, in your advancement, Ireland is advanced;-in your advancement in what is good and what is true, in knowledge, in learning, in cultivation of mind, in enlightened attachment to your religion, in good name and respectability and social influence, I am contemplating the honour and renown, the literary and scientific aggrandis.e.m.e.nt, the increase of political power, of the Island of the Saints.

I go further still. If I do homage to the many virtues and gifts of the Irish people, and am zealous for their full development, it is not simply for the sake of themselves, but because the name of Ireland ever has been, and, I believe, ever will be, a.s.sociated with the Catholic Faith, and because, in doing any service, however poor it may be, to Ireland, a man is ministering, in his own place and measure, to the cause of the Holy Roman Apostolic Church.

Gentlemen, I should consider it an impertinence in me thus to be speaking to you of myself, were it not that, in recounting to you the feelings with which I have witnessed the establishment of these Evening Cla.s.ses, I am in fact addressing to you at the same time words of encouragement and advice, such words as it becomes a Rector to use in speaking to those who are submitted to his care.

I say, then, that, had I been younger than I was when the high office which I at present hold was first offered to me, had I not had prior duties upon me of affection and devotion to the Oratory of St. Philip, and to my own dear country, no position whatever, in the whole range of administrations which are open to the ambition of those who wish to serve G.o.d in their generation, and to do some great work before they die, would have had more attractions for me than that of being at the head of a University like this. When I became a Catholic, one of my first questions was, "Why have not our Catholics a University?" and Ireland, and the metropolis of Ireland, was obviously the proper seat of such an inst.i.tution.

Ireland is the proper seat of a Catholic University, on account of its ancient hereditary Catholicity, and again of the future which is in store for it. It is impossible, Gentlemen, to doubt that a future is in store for Ireland, for more reasons than can here be enumerated. First, there is the circ.u.mstance, so highly suggestive, even if there was nothing else to be said, viz., that the Irish have been so miserably ill-treated and misused hitherto; for, in the times now opening upon us, nationalities are waking into life, and the remotest people can make themselves heard into all the quarters of the earth. The lately invented methods of travel and of intelligence have destroyed geographical obstacles; and the wrongs of the oppressed, in spite of oceans or of mountains, are brought under the public opinion of Europe,-not before kings and governments alone, but before the tribunal of the European populations, who are becoming ever more powerful in the determination of political questions. And thus retribution is demanded and exacted for past crimes in proportion to their heinousness and their duration.

And in the next place, it is plain that, according as intercommunion grows between Europe and America, it is Ireland that must grow with it in social and political importance. For Ireland is the high road by which that intercourse is carried on; and the traffic between hemispheres must be to her a source of material as well as social benefit,-as of old time, though on the minute geographical scale of Greece, Corinth, as being the thoroughfare of commerce by sea and land, became and was called "the rich."

And then, again, we must consider the material resources of Ireland, so insufficiently explored, so poorly developed,-of which it belongs to them rather to speak, who by profession and attainments are masters of the subject.

That this momentous future, thus foreshadowed, will be as glorious for Catholicity as for Ireland we cannot doubt from the experience of the past; but, as Providence works by means of human agencies, that natural antic.i.p.ation has no tendency to diminish the anxiety and earnestness of all zealous Catholics to do their part in securing its fulfilment. And the wise and diligent cultivation of the intellect is one princ.i.p.al means, under the Divine blessing, of the desired result.