“Every One to Form His Own Judgment”?
But, then, cannot every one decide for himself as to the teachings of science, and reject whatever he thinks to be false? Then would be avoided all damage that might result from a freedom in teaching. Science does not force its opinion upon any one. With due respect for the discernment of its disciples, science lays its results before them, leaving it to them to judge and choose, whatever they think is good.
Such words voice the optimism of an inexperienced idealism. To be sure, were the devotee to science, be he a student at a university or a reader of scientific works, a clear-sighted diagnostician, who could at once perceive error, and, moreover, if he were a mathematical entity, without personal interest in the matter, the argument might be listened to. But any one past the immaturity of youth, he, especially, who has earnestly commenced to know himself, is aware that unfortunately the opposite is the case.
First the lack of ability to distinguish error from truth. Even when recognized, error is not without danger; it shares with truth the property to act suggestively, especially when [pg 320] it repeatedly and with assurance approaches the mind. And often error does pose with great assurance, as the result of science, as the conclusion of the superior mind of the teacher, perhaps of a famous teacher! It is taken for granted that whatever serious men assert in the name of science must be right; or, if not that, there is the overawing feeling that there must be some justification for the confidence of the assertion. Authority impresses even without argument, and impresses the more strongly, the less there is of intellectual independence. The latter is at lowest ebb at the youthful age. That which in hypnotic suggestion is intensified into the morbid: the effective psychical transfer of one's own thought into some one else, occurs in a lesser form through the influence of the morbid scepsis of our times; it is a poisonous atmosphere, affecting imperceptively the susceptible mind which remains long in it.
For this reason the religious savant, who has to do a great deal with infidel books, must be on his watch incessantly, even though he has the knowledge and the intellect to detect wrong conclusions. Thus we find that great scholars often display a striking fear of irreligious books. Of Cardinal Mai it is told: “He said—and this we can vouch for—‘I have the permission to read forbidden books; but I never make use of it nor do I intend to do so’ ” (Hilger, Der Index, 1905, 41).
The learned L. A. Muratori wrote a refutation of a heretic book. In the preface he thought it necessary to apologize for having read the book. He said: “The book got into my hands very late, and for a long time I could not get myself to read it. For why should one read the writings of innovators except to commit one's self to their folly? I seek and like books which confirm my faith, but not those which would lead me away from my religion. But when I heard that the book was circulated in Italy, I resolved to muster up my strength for the defence of truth and religion, and for the safety of my brethren.”
Saint Francis of Sales, with touching simplicity, gives in his writings praise to God for having preserved him from losing his faith through the reading of heretical books. Of the learned Spanish philosopher Balmes is preserved a saying that he once addressed to two of his friends: “You know, the faith is deeply rooted in my heart. Nevertheless, I cannot read a fallacious book without feeling the necessity of regaining the right mood by reading Holy Writ, the Imitation of Christ, and the writings of blessed Louis of Granada.”
What then must happen when the needed training is lacking? when one easily grasps the objections to the truth, but cannot find the answer? when one is not in a position to ascertain [pg 321] whether the asserted facts are based on truth, whether something important is kept back, whether there are stated positive facts, or mere hypotheses, or perhaps even idle suppositions? If one is not capable to recognize wrong conclusions, to note the ambiguities of words? Our present treatise cites proof of it. How many earnest men, who in good faith are the warm advocates of freedom of science, are aware how ambiguous that term is; how a whole theory of cognition and view of the world is hidden behind it? How many can at once see the ambiguity of phrases like “Difference between knowledge and faith,” of “experiencing one's religion,” of “evolution and progress,” of “humanism,” of “unfolding personality”? And of the self-conscious postulate that science cannot reckon with supernatural factors, how many perceive that it is nothing but an undemonstrated supposition? We are told that all great representatives of science reject the Christian view of the world; who knows at once that such assertion is untrue? We read that the Copernican theory was condemned by Rome, even prohibited up to 1835, and this cannot fail to make an impression; but the part omitted in the story, who will at once supplement or even suspect it?
Then there is the great want of philosophical training. Formerly a thorough philosophical education was the indispensable condition for maturity, and considered the indispensable foundation for higher studies. All this has changed; frequently there is not even the desire for philosophical training. Of course, modern philosophy in its present state does not promise much of benefit. “Students of medicine and law remain for the larger part without any philosophical education, and among those of the other two faculties but few students do better than come into a more or less superficial touch with philosophy” (Paulsen). The consequence is, they cannot scientifically get their bearings in respect to ultimate questions, and easily lose their faith, succumbing to errors and sophisms.
Imagine a young man, untrained; in books, in the lecture room, in his intercourse, everywhere, he is courted by a disbelieving science, with its theories, its objections, its doubts,—tension everywhere that is not relieved, accusations that are [pg 322] not explained; how is he to bring with a steady hand order in all this? To clinch it, he hears the obtrusive exhortation to form forthwith his own conviction by his own reasoning!