264. But we must now draw to a close; first of all, however, let us briefly sum up the results of our discussion.
The great scientific principle which we have made use of has been the Law of Continuity. This simply means that the whole universe is of a piece; that it is something which an intelligent being is capable of understanding, not completely nor all at once, but better and better the more he studies it.
In this great whole which we call the Universe there is no impenetrable barrier to the intellectual development of the individual. Death is not such a barrier, whether we contemplate it in others, or whether we experience it ourselves. And the same continuity which has been insisted on with reference to our intellectual conceptions of the universe applies, we have little doubt, to the other faculties of man, and to other regions of thought.
When we regard the universe from this point of view we are led to a scientific conception of it which is, we have seen, strikingly analogous to the system which is presented to us in the Christian religion. For not only are the nebulous beginning and fiery termination of the present visible universe indicated in the Christian records, but a constitution and power are therein assigned to the Unseen Universe strikingly analogous to those at which we arrive by a legitimate scientific process.
265. Our readers are now in a position to perceive the result of questioning science in this manner, and of abandoning ourselves without mistrust or hesitation to the guidance of legitimate principles. It is that science so developed, instead of appearing antagonistic to the claims of Christianity, is in reality its most efficient supporter; and that the burden of showing how the early Christians got hold of a constitution of the unseen universe, altogether different from any other cosmogony, but similar to that which modern science proclaims, is transferred to the shoulders of the opponents of Christianity.
266. For the present we would only add that the principle, of the aid of which we have availed ourselves, is not a mere theological weapon, but will, we believe, ultimately prove a most powerful scientific auxiliary. Already we have used it in our endeavour to modify the most probable hypothesis which has been formed concerning the ultimate constitution of matter.
The truth is, that science and religion neither are nor can be two fields of knowledge with no possible communication between them. Such a hypothesis is simply absurd.
There is undoubtedly an avenue leading from the one to the other, but this avenue is through the unseen universe, and unfortunately it has been walled up and ticketed with ‘No road this way,’ professedly alike in the name of science at the one end, and in the name of religion at the other.
We are in hopes that when this region of thought comes to be further examined it may lead to some common ground on which followers of science on the one hand, and of revealed religion on the other, may meet together and recognise each other’s claims without any sacrifice of the spirit of independence, or any diminution of self-respect. Entertaining these views we shall welcome with sincere pleasure any remarks or criticism on these speculations of ours, whether by the leaders of scientific thought or by those of religious inquiry.
It must never be forgotten that, whether we take the scientific or the religious point of view, one great object of our life in the visible universe is obviously to learn; and that (as human beings are constituted) advance in learning necessarily implies a high purpose kept steadily before us, and a continuous and arduous pursuit. For, as we are told in the First Epistle of John, ‘This is the victory which overcometh the world, even our faith.’