In Volta's time as in our own some of the less important workers in science had their faith disturbed by their knowledge of science and attributed that result to science rather than to the limitations of their own minds. One of them declared that though Volta continued to practice his religion, this was more because he did not want to offend friends and did not care to scandalize his [{22}] neighbors and especially the poor folk around him in his country home, whom he did not want to be led by his example into giving up what he knew to be the most fruitful source of consolation in the trials of life, rather than because of sincere conviction. Volta, having heard this report, deliberately wrote out his confession of faith, so that all the world of his own and the after time might know it. When he wrote it he was just approaching his sixtieth year and was in the full maturity of his powers. He lived for twelve years afterwards, looked up to as one of the great thinkers of Europe and as one of the most important men of Italy in his time.
"If some of my faults and negligences may have by chance given occasion to some one to suspect me of infidelity, I am ready, as some reparation for this and for any other good purpose, to declare to such a one and to every other person and on every occasion and under all circumstances that I have always held, and hold now, the Holy Catholic Religion as the only true and infallible one, thanking without end the good God for having gifted me with such a faith, in which I firmly propose to live and die, in the lively hope of attaining eternal life. I recognize my faith as a gift of God, a supernatural faith. I have not, on this account, however, neglected to use all human means that could confirm me more and more in it and that might drive away any doubt which could arise to tempt me in matters of faith. I have studied my faith with attention as to its foundations, reading for this purpose books of apologetics as well as those written with a contrary purpose, and trying to appreciate the arguments pro and contra. I have tried to realize from what sources spring the strongest arguments which render faith most credible to natural reason and such as cannot fail to make [{23}] every well-balanced mind which has not been perverted by vice or passion embrace it and love it. May this protest of mine, which I have deliberately drawn up and which I leave to posterity, subscribed with my own hand and which shows to all and every one that I do not blush at the Gospel—may it, as I have said, produce some good fruit.
"Signed at Milan, January 6, 1815, Alessandro Volta."
Silvio Pellico, whose volume, "My Ten Years' Imprisonment", is one of the precious little books of literature that seem destined to enduring interest, had doubted in the midst of his trials and hardships the presence of Providence in the world and the existence of a hereafter. In the midst of his doubts he turned to Volta.
"In thy old age, O Volta!" said Pellico, "the hand of Providence placed in thy pathway a young man gone astray. 'Oh! thou,' said I to the ancient seer, 'who hast plunged deeper than others into the secrets of the Creator, teach me the road that will lead me to the light.' And the old man made answer: 'I too have doubted, but I have sought. The great scandal of my youth was to behold the teachers of those days lay hold of science to combat religion. For me to-day I see only God everywhere.'"
In spite of traditions to the contrary great physicians in their relation to faith are like the great discoverers in electricity. As a rule the greater they are as original workers in the medical sciences the more emphatic their expressions of their belief in religion and its efficacy in the relief of human ills. The opinions of a few of our greatest physicians in the modern era of medicine are quoted here as examples of their attitude of mind.
Sir Richard Owen, probably the greatest anatomist of [{24}] the nineteenth century, was a convinced Christian and saw nothing in scientific truth inimical to the Christian faith. In an address before the Young Men's Christian Association, he asked his "fellow Christians":
"Has aught that is essentially Christian suffered—have its truths ceased to spread and operate in mankind—since physical doctrines, supposed or 'declared contrary to Holy Writ', have been established?
"Allay, then, your fears, and trust in the Author of all truth, who has decreed that it shall never perish; who has given a power to man to acquire that most precious of his possessions with an intellectual nature that will ultimately rest upon due demonstrative evidence."
Sir James Paget, sometime president of the Royal College of Surgeons of England and vice-chancellor of London University, looked upon as one of the most distinguished of medical scientists in his time, after whom a special disease described by him has been named, in answer to the question as to the attitude of scientists toward religion said: "You will find among scientific men very few who attack either theology or religion. The attacks imputed to them are made, for the most part, by those who, with a very scanty knowledge of science, use, not its facts, but its most distant inferences, as they do whatever else they can get from any source, for the overthrow of religious beliefs."
Sir Samuel Wilks, another of the presidents of the Royal College of Physicians and distinguished in many other ways among the physicians of Great Britain, in his Harveian Oration expressed himself very definitely in this matter of the relations of science and religion, and his quotation from our own Oliver Wendell Holmes adds to the interest of what he has to say.