The Freedom of Science

by Josef Donat

Since the theory of evolution of Lamarck and Darwin entered biology, it has also more and more invaded other branches of science. The principle is now that everywhere, in the organic or inorganic world and in the whole province of human life there is a gradual growth and change—nothing permanent, nothing definite and absolute. Uninterrupted evolution hitherto; hereafter restless development; especially in the greatest good belonging to human life, thought, philosophy, and chiefly religion. Here, too, there are no forms nor dogmas which evolution in its continual development does not evolve and elevate. This idea of evolution is supplemented by subjectivism with its relativism of truth: all views, especially philosophical and religious “Truths,” are no longer the reproduction of objectively existing things, but a creation of the [pg 158] subject, of his inner experience and feeling; hence each age must proceed to new thought of its own.

“The methods of scientific research,” we are told, “are determined by the idea of evolution, and this applies not only to natural sciences but also to the so-called intellectual sciences,—history, philology, philosophy, and theology. The idea of evolution influences and dominates all our thoughts; without it progress in the field of scientific knowledge is quite impossible.” We read, for instance, in the modern history of philosophy: “The rise and fall of a system is a necessary part of universal history; it is conditioned by the character of its time, the system being the understanding of that time, while this understanding of the time is conditioned by the fact that the time has changed.” At Roscellin's time the nominalists were intellectually inferior; but where there is question of undermining the militant Church of the Middle Ages the nominalists will be considered to have been the greater philosophers. In this the realists “by the futility of their struggle proved that the time for nominalism had arrived, hence that whoever favours it understands the time better; that is, more philosophically. After the beginning of the Renaissance we notice an attempt at philosophizing in such a way as to ignore the existence of divine wisdom taught by Christianity. The pre-Christian sages had done so: to philosophize in their spirit was therefore the task of the time, and those who had a better understanding of the time philosophized that way better than by the scholastic method; though their method may appear reactionary to unphilosophical minds” (J. E. Erdmann, Grundriss der Gesch. der Philosophie, 3d ed., I (1878), 4, 262, 434, 502). This is a frank denial of any truth in philosophy: the more neological and modern a thing is, the more truth there is in it! Realism was right in Roscellin's time, but a later period had to sweep it away. The Christian religion was right for the Middle Ages, but when the Greek authors began to be read again it was no longer modern.

Apostasy from the faith is considered a mark of progress. “Italian natural philosophy,” we are told, “reached its pinnacle with Brunoand Campanella, of whom the former, though the older, appears to be more progressive on account of his freer attitude towards the Church” (R. Falkenburg, Gesch. der neueren Philosophie, 5th ed. (1905), page 30, seq.). Hence evidently further development of Christianity, too, is demanded. According to subjectivistic views it was hitherto only an historical product of the human intellect: hence “onward to new and higher forms corresponding to modern thought and feeling, onward to a new Christianity without dogmas and authority!” “Break up those old tablets,” spoke Zarathustra.

Such is progress in thought and science, for which the way must be opened. That the immutable dogmas of Christianity, that the task of the Catholic Church to preserve revelation intact, are incompatible with it, that the Church appears reactionary, [pg 159] and as an obstacle to this progress, is now self-evident. Here we have the deeper contrast between progress, in the anti-Christian sense, and the essence of Christianity in general, and, especially, of the Catholic Church.

“It is frankly admitted that the issue is the struggle between the two views of the world—between the Christian, conservative dogmatism and the anti-dogmatic evolutionary philosophy” (Neue Freie Presse, Jun. 7, 1908). Faith according to its very essence is immutable and stationary, science is essentially progressive: they had therefore to part in a manner which could not be kept a secret. “A divine revelation must necessarily be intolerant of contradiction, it must repudiate all improvement in itself” (J. Draper, History of the Conflict between Religion and Science, VI). “The great opposition between the rigid dogmatism of the Roman Catholic Church and the ever progressing modern science cannot be removed” (Academicus, l. c. 362). So say the opponents of the Church.

There is no error, says St. Augustine, which does not contain some truth, especially when it is able to rule the thought of many. Hence its capacity to deceive. The same is true in the present case.

There is evolution and progress in everything, or at least there should be. The individual gradually develops from the embryo into a perfect form, though it becomes nothing else than what it had formerly been in its embryonic state. Mankind advances rapidly in civilization; we no longer ride in the rumbling stage-coach but in a comfortable express train, and the tallow candle has been replaced by the electric light. Thus we demand progress also in knowledge and science, and even in religion. Many things that were obscure to older generations have become clear to us; we have corrected many an error, made many discoveries which were unknown to our ancestors. Many doctrines of faith, also, appear to our eyes in sharper outlines than before; of many we have a deeper understanding, discovered new relations, meanings, and deductions. Thus there is progress and development everywhere.

But it would be erroneous to conclude from all this that there cannot be any stable truths and dogmas, that progress to new and different views and doctrines is necessary. By the same right we might conclude that the main principles of the Copernican system cannot be immutable, because they would [pg 160] hinder the progress of science. Progress certainly does not consist in throwing away all certainty acquired, in order to begin anew. Or does it really belong to progress in astronomy to again give up Copernicus, to go back to Ptolemy and let the sun and all the stars revolve again around the earth? Does not progress rather consist in our studying these astronomical results more closely, in building up the details, and, first of all, in trying to solve new problems?

The champion of the faith will reply: Just as established results do not hinder the progress of science, just so do the doctrines of faith not form an obstacle to progress and evolution. The fixed doctrines of the faith themselves, in themselves and in their application to the conditions of life, offer rich material for the growth of religious knowledge. And there is the immense field for progress in the profane sciences. If any one should say that the believing scientist, who is bound by his dogmas, can do nothing further but reiterate his old truths, one might in turn argue: Then the astronomer bound by the fundamental rules of the Copernican system could have only the monotonous task of drawing over and over again the outlines of his system, while the mathematician who holds the multiplication table to be an unalienable possession would not be allowed to do aught but to repeat the multiplication table.

Or the argument may be put thus: We have made great progress in the material province of civilization, in science and art; “can an old religion suffice under these new and improved conditions, a religion which originated at an age when these conditions did not exist? This contradiction is shocking.... Progress in culture demands progress in religion.... We want a more perfect religion, a higher religion” (Masaryk, Im Kampf um die Religion, 1904, 29). Note the logic of this demonstration. We no longer light our rooms by the dim light of a small oil lamp, we walk no longer at night through dark narrow lanes, but through brightly illuminated avenues, does it follow from this that it can no longer be true that Christ is the Son of God, nor that He has worked miracles, or founded a Church, and a new religion is therefore necessary? We have made progress in our knowledge of history; we know a good [pg 161] deal of Rome and Carthage, of the civilization of ancient Egypt and of Greece, and of their mutual relations; we have other fashions of life than our fathers had, we build and paint differently—our political life, too, has grown more complicated; does it follow from all this, that it cannot be true that we are created by God, that we must believe a divine revelation, hence a new religion is necessary? Progress and evolution to consist in ever abandoning the old and advancing to new and different views—this is absurd. Absurd, in the first place, because it is no progress at all, but a retrogression, a hopeless alternation of forwards and backwards. There can be no progress if I am always withdrawing from my old position; progress is possible only by retaining the basis established and then advancing therefrom. And evolution is not a continuous remodelling and shaping anew, but a continuance in growth. Evolution means that the embryo unfolds, and by retaining and perfecting the old matter gradually becomes a plant; evolution is in the progress from bud to blossom; but not in the changing mass of clouds, swept away to-day by the current wind and replaced to-morrow by other clouds. An absurdity, also, for the reason that it violates all laws of reason, that once there was a revelation of God to be believed, but that this is no longer true.