The Freedom of Science

by Josef Donat

There is but one freedom which science may claim: it is freedom from hindrance in reaching the truth in its legitimate domain. If this truth is transmitted to science infallibly, by the highest instance of wisdom—and of this every theologian is convinced—how can science be said to be hindered thereby in attaining the truth? Restrained it is, but only by truth: truth, however, can only be a barrier to license, but not to precious freedom. This restraint theology shares with the rest of the sciences. The physicist is tied to the facts brought forth by the experiments of his laboratory; the astronomer is tied to the results reported to him by the instruments of his observatory, the historian is tied to the events disclosed by his sources. Moreover, all sciences are tied to their methods. In this way, and in no other way, the theologian, too, is tied to the facts given him by Revelation, and to his method. Every science has its own method. The astronomer gains his facts by observation and calculation, the mathematician arrives at his facts by calculation and study; the historian, by human testimony; the theologian, however, by divine testimony, at least as to fundamental truths. That they are transmitted to him not by his personal study, but by external testimony, does not matter; the historian too draws from such sources. Nor can theological knowledge be less certain because vouched for by divine authority: it makes it the more certain. Or is there no divine authority, and can there be none? This is exactly the silent presumption, which is the basis of the charge against theology. But where is the proof for it? It can only be demonstrated by denying the existence of a supermundane God; for, if there is an Almighty God, there can be no doubt that He can give a Revelation and demand belief.

Perhaps it may be said further, the theologian is not permitted to doubt his doctrines, hence he is prohibited from examining them; he surely cannot be unprepossessed.

We can refer to what we have previously said. Unprepossession demands but one thing, namely, not to assume something as true and certain that is false or unproved; it demands strong proofs for anything that needs proof. We may safely assert that there is no other science more exacting in this [pg 388] respect than Catholic theology, both of the present and of the past. It has not a single position that is not incessantly tested by attacks as to its tenability. Any one not unacquainted with theology, who knows the works of St. Thomas and of the later theologians, with their exact methods of thinking, who observes the conscientious work in Catholic biblical-exegetic, historical-critical field, must be convinced of the serious atmosphere of truth prevailing here. Unprepossession does not demand to doubt, time and again, that which has been positively proved, to rediscover it by new research. Positive facts are no longer a subject for research; in their case research has fully achieved its end. Methodical doubt, proper in scientific examination, is proper also in regard to religious truths.

Furthermore, the latitude of the theologian is much larger than presumed by those who derive their information solely from modern assertions about dogmatic bondage. One may safely assert that the freedom of movement of the mathematician is more limited by his principles, his train of thought more sharply prescribed, than is the case with the theologian. Of course the theologian is bound by everything he finds infallibly established directly by revelation and by the authority of the Church; or indirectly by the concurring teaching of the Fathers or the theologians; he is bound also by non-infallible decisions, especially those of congregations, though not absolutely and not irrevocably.

But this is only the smaller part of his province. In many departments, like the one of ecclesiastical history, there are almost no restrictions to his research, except those imposed by historical facts. Canon law and similar departments dealing with the laws of the Church, coincide in method and liberty of research with the profane science of law. Of all departments of theology, the dogmatical is the one most affected by the authority of faith. Yet even here a great deal is left to unhampered work. Many a void has to be filled, many a question solved, which the theology of the past has never taken up; even the defined truths still offer a large scope for personal work, in regard to demonstration, or to the philosophic-speculative penetration of the dogmas and their interpretation.

As a fact, the reader of theological literature, both old and new, will, in a multitude of cases, meet with unrestrained individuality.

Ecclesiastical Supervision of Teaching.

The Encyclica against Modernism (September 8, 1907) gave rise to fears that any free movement would henceforth be impossible for Catholic theology. These fears referred chiefly to the disciplinary measures, prescribed by the Encyclical for the purpose of supervising theological teaching in each diocese. Then came the papal Motu Proprio, of September 1, 1910, which, among other things, required the teacher of theology to confirm by oath his confession of the Creed and his intention to repudiate modernistic errors. Since then many a complaint has been heard about espionage and coercion. Similar complaint, about an imminent debasement of the Church, has been raised whenever important measures in the discipline of the Catholic Church were published, and they emanated primarily from the camp of the enemy.

It is not to be denied, however, that such an energetic call for watchfulness and action, issued from the highest ecclesiastical watchtower, like the one referred to, may lead in some cases to anxiety and false suspicions. This is no doubt regrettable; but it is an incident common to human legislation and will surprise no one who has any experience of life. A glance at these decrees will show that they are nothing more than an urgent injunction, and the exercise of that supervision of religious life and teaching which pertains to the authority of the Catholic Church, and which has been practised by her at all times. The language is urgent, it has a severity which is softened in the execution. Its explanation lies in the eminent danger of the modernistic movement to the continuance of Catholic life. Modernism, as described and condemned by the Encyclica, is nothing less than the absolute destruction of the Catholic faith, and of Christianity.

The Protestant theologian, Prof. Tröltsch, wrote after the publication of the Encyclica: “As viewed from the position of [pg 390] curialism and of the strict Catholic dogma, there existed a real danger. Catholicism had gotten into a state of inner fermentation, corresponding to the same condition caused by modern theology within the Protestant churches.”