History of the Warfare of Science with Theology in Christendom

by Andrew Dickson White

In the latter half of the sixteenth century these evolutionary theories seemed to take more definite form in the mind of Giordano Bruno, who evidently divined the fundamental idea of what is now known as the "nebular hypothesis"; but with his murder by the Inquisition at Rome this idea seemed utterly to disappear—dissipated by the flames which in 1600 consumed his body on the Campo dei Fiori.

Yet within the two centuries divided by Bruno's death the world was led into a new realm of thought in which an evolution theory of the visible universe was sure to be rapidly developed. For there came, one after the other, five of the greatest men our race has produced—Copernicus, Kepler, Galileo, Descartes, and Newton—and when their work was done the old theological conception of the universe was gone. "The spacious firmament on high"—"the crystalline spheres"—the Almighty enthroned upon "the circle of the heavens," and with his own lands, or with angels as his agents, keeping sun, moon, and planets in motion for the benefit of the earth, opening and closing the "windows of heaven," letting down upon the earth the "waters above the firmament," "setting his bow in the cloud," hanging out "signs and wonders," hurling comets, "casting forth lightnings" to scare the wicked, and "shaking the earth" in his wrath: all this had disappeared.

These five men had given a new divine revelation to the world; and through the last, Newton, had come a vast new conception, destined to be fatal to the old theory of creation, for he had shown throughout the universe, in place of almighty caprice, all-pervading law. The bitter opposition of theology to the first four of these men is well known; but the fact is not so widely known that Newton, in spite of his deeply religious spirit, was also strongly opposed. It was vigorously urged against him that by his statement of the law of gravitation he "took from God that direct action on his works so constantly ascribed to him in Scripture and transferred it to material mechanism," and that he "substituted gravitation for Providence."

But, more than this, these men gave a new basis for the theory of evolution as distinguished from the theory of creation.

Especially worthy of note is it that the great work of Descartes, erroneous as many of its deductions were, and, in view of the lack of physical knowledge in his time, must be, had done much to weaken the old conception. His theory of a universe brought out of all-pervading matter, wrought into orderly arrangement by movements in accordance with physical laws—though it was but a provisional hypothesis—had done much to draw men's minds from the old theological view of creation; it was an example of intellectual honesty arriving at errors, but thereby aiding the advent of truths. Crippled though Descartes was by his almost morbid fear of the Church, this part of his work was no small factor in bringing in that attitude of mind which led to a reception of the thoughts of more unfettered thinkers.

Thirty years later came, in England, an effort of a different sort, but with a similar result. In 1678 Ralph Cudworth published his Intellectual System of the Universe. To this day he remains, in breadth of scholarship, in strength of thought, in tolerance, and in honesty, one of the greatest glories of the English Church, and his work was worthy of him. He purposed to build a fortress which should protect Christianity against all dangerous theories of the universe, ancient or modern. The foundations of the structure were laid with old thoughts thrown often into new and striking forms; but, as the superstructure arose more and more into view, while genius marked every part of it, features appeared which gave the rigidly orthodox serious misgivings. From the old theories of direct personal action on the universe by the Almighty he broke utterly. He dwelt on the action of law, rejected the continuous exercise of miraculous intervention, pointed out the fact that in the natural world there are "errors" and "bungles," and argued vigorously in favour of the origin and maintenance of the universe as a slow and gradual development of Nature in obedience to an inward principle. The Balaks of seventeenth-century orthodoxy might well condemn this honest Balaam.

Toward the end of the next century a still more profound genius, Immanuel Kant, presented the nebular theory, giving it, in the light of Newton's great utterances, a consistency which it never before had; and about the same time Laplace gave it yet greater strength by mathematical reasonings of wonderful power and extent, thus implanting firmly in modern thought the idea that our own solar system and others—suns, planets, satellites, and their various movements, distances, and magnitudes—necessarily result from the obedience of nebulous masses to natural laws.

Throughout the theological world there was an outcry at once against "atheism," and war raged fiercely. Herschel and others pointed out many nebulous patches apparently gaseous. They showed by physical and mathematical demonstrations that the hypothesis accounted for the great body of facts, and, despite clamour, were gaining ground, when the improved telescopes resolved some of the patches of nebulous matter into multitudes of stars. The opponents of the nebular hypothesis were overjoyed; they now sang paeans to astronomy, because, as they said, it had proved the truth of Scripture. They had jumped to the conclusion that all nebula must be alike; that, if SOME are made up of systems of stars, ALL must be so made up; that none can be masses of attenuated gaseous matter, because some are not.

Science halted for a time. The accepted doctrine became this: that the only reason why all the nebula are not resolved into distinct stars is that our telescopes are not sufficiently powerful. But in time came the discovery of the spectroscope and spectrum analysis, and thence Fraunhofer's discovery that the spectrum of an ignited gaseous body is non-continuous, with interrupting lines; and Draper's discovery that the spectrum of an ignited solid is continuous, with no interrupting lines. And now the spectroscope was turned upon the nebula, and many of them were found to be gaseous. Here, then, was ground for the inference that in these nebulous masses at different stages of condensation—some apparently mere pitches of mist, some with luminous centres—we have the process of development actually going on, and observations like those of Lord Rosse and Arrest gave yet further confirmation to this view. Then came the great contribution of the nineteenth century to physics, aiding to explain important parts of the vast process by the mechanical theory of heat.

Again the nebular hypothesis came forth stronger than ever, and about 1850 the beautiful experiment of Plateau on the rotation of a fluid globe came in apparently to illustrate if not to confirm it. Even so determined a defender of orthodoxy as Mr. Gladstone at last acknowledged some form of a nebular hypothesis as probably true.