The Freedom of Science

by Josef Donat

The Motu Proprio of September 1, 1910, decreed that teachers of theology, and also Catholic priests generally, had to bind themselves by oath to reject modernistic heresies, and to accept obediently the ecclesiastical precepts. Dispensed from this pledge were only the professors of theology at state institutions, to spare them difficulties with state authorities.

This anti-modernist oath at once became the signal for a storm of indignation, than which there has been hardly a greater one since the days of the Vatican Council. A cry was raised for freedom of science, for the exclusion of theological faculties, even for another “Kulturkampf.” The General Convention of German college professors, held at Leipzig January 7, 1911, issued a declaration to the effect that “All those who have taken the anti-modernist oath have thereby expressed their renunciation of an independent recognition of truth and of the exercise of their scientific conviction, hence they have forfeited all claim to be considered independent scientists.” Interpellations were made in legislative bodies, it was demanded that the option of taking the oath should be taken away from university professors, because “the dignity of the universities would be lowered if their members had the opportunity to bind themselves by such an oath.”

Even threats were made by statesmen, hinting at reprisals by the state, because its interests were being jeopardized, while, on the other hand, there were those who declared: “If the Catholic Church thinks it necessary for her ecclesiastical and religious interests to put her servants under oath, it is her own business; [pg 394] neither the state nor the Evangelical Church have a right to interfere” (Prime Minister Bethmann-Hollweg, in the Prussian Diet, on March 7, 1911).

The agitation of the minds will soon subside, as on former occasions of this kind; and, with calm restored, people will find, as J. G. Fichte told the impulsive F. Nicolai, one hundred and thirty years ago, that the fact has only just been discovered that the Catholics are Catholic.

Yes, indeed, the Catholics are Catholic, and desire to remain Catholic—this and nothing else is the gist of the anti-modernist oath. It does not oblige to anything else but what was believed and adhered to before. It obliges to accept the doctrines of faith; but they are the old truths of the Catholic Church, propounded and believed at all times, and the necessary inferences from them. Even the proposition that truths of faith can never be contradicted by the results of historical research, or by human science in general, is as old as faith itself. In addition, the oath avows obedient submission to Church precepts; but this has been demanded for centuries by the professio fidei Tridentina, a pledge by oath to which every professor of theology has been before obliged: Apostolicas et ecclesiasticas traditiones reliquasque eiusdem Ecclesiae observationes et constitutiones firmissime admitto et amplector. This was the opinion of all competent judges on this theological question. “We are convinced,” declared correctly a prominent theological institution, “that there is not assumed by this oath any obligation new in subject, and no obligation not already existing. The oath is but the affirmation of a duty already imposed by conscience” (the professors of Theology of Paderborn, December 12, 1910). The Breslau faculty said, in the same sense: “The faculty does not see in the so-called anti-modernist oath any new obligation, nor one exceeding the rule of faith ever adhered to by the faculty.” And this declaration was fully approved of by Rome.

Cardinal Kopp, at the session of the German Upper House on April 7, 1911, commented on these statements as follows: “Against the opinions of these circles (having a different opinion of the oath) I set the testimony and the statement of the most competent people, to wit, the professors of university faculties and also those at episcopal seminaries. Those who have taken the oath, as well as those [pg 395]who have refrained from it by the privilege granted them by the Holy See, they both declare positively that the oath does not contain any new obligations, nor does it impose new duties on them; hence that, on the contrary, they are not impeded in the pursuit of their tasks as teachers and of their scientific work of research. Now, gentlemen, I do not think it would be proper to insinuate that these earnest men, appointed by the Government, or at least in office by its consent, would make this declaration against their conviction and not in full sincerity.”

No wonder, therefore, that of the hundreds of thousands of Catholic priests hardly a handful have refused the oath.

Nor is there anything new in the obligation to swear and subscribe in writing to a confession of creed. Very often in the course of the centuries decrees of creed and symbols had to be subscribed to in writing. In the days of Jansenism, when priests were required to swear to and sign a statement, many Jansenists tried to dodge this oath, and the Jansenist Racine complained that this demand was unheard-of in the Church. Thereupon the learned theologian Tournelyand others cited a number of examples of this kind from the history of the Church.

Therefore the anti-modernist oath has not created anything new. Consequently it has not changed anything in regard to the freedom of theological research. It is the same as before; nor has the oath changed anything in the quality of theological professors, they merely promise to be what they must be anyway; nor can, for instance, the oath induce the Catholic priest, in teaching profane history, to present the history of the Reformation in a different light than before, and thus render him unfit to teach history; the oath has created no new, confessional differences, hence has given no justified cause for excitement—provided one has the needed theological comprehension of the oath. If one has not this insight, and will not trust to information from a competent source, then it will be the act of prudence to leave the test to the future; and we can await this test serenely.

We referred above to the declaration of German college teachers, to the effect that all who have taken the oath have thereby expressed their renunciation of independent cognition of truth. These stereotyped ideas we have so often heard, with the same haziness and inconsistency. “Because they have thereby expressed the renunciation of independent cognition of the truth,” namely, by the acceptance of certain doctrines. But is not every one who clings to his Christian [pg 396]belief bound by this very fact to certain doctrines? Does every one who still prays his Credo express the renunciation of his independence? If the argument quoted is to mean anything at all, it means the full rejection of all Christian duty to believe; indeed, this is the real sense of this “independent recognition of truth,” as we have already seen. But cannot some one, because of his conviction, renounce this independence and believe, and in this conviction accept the doctrines of the Church? If this conviction is his, and he affirms it by oath, how can any one see in this oath a want of freedom, nay, a renunciation of truth? If an atheist solemnly declared his intention to be and to remain an atheist, he would hardly be accused of lack of character by the advocates of modern freedom of thought. The judge, the military officer, the member of a legislature, the professor, who must all take the oath of allegiance,—all of these will have to be protected against the insinuation of disloyalty to truth. If a man affirms by oath his unalterable Catholic faith, he is without any hesitation accused of untruthfulness. The government has been urged to forbid this spontaneous exercise of Catholic sentiment. The inconsistency of modern catch-phrases can hardly be given more drastic expression. In order to guard the freedom of thought the government is to forbid one from pledging himself to his own principles; in order to remain an independent thinker a man must be forced by penal statute to confess unconditionally the brand of free science prescribed by a certain school and by no means have an opinion of his own; in order to be free in his research the teacher in theology must be tied to the catch-phrases of liberal philosophy. This is modern freedom, a hybrid of freedom and bondage, of sophistry and contradiction, of arrogance and barrenness of thought, which will exert its rule over the minds as long as they are guided by half-thinking.