The Freedom of Science

by Josef Donat

Puny men, entangled in the ideas of their time and surroundings, are easily led to take for their standard the thoughts and actions of their age. They often imagine that [pg 169] they possess not a little strength and independence, when they are intellectually entirely dependent and unable to rise above their time. “It is the fashion, others think that way, therefore I must think so, too”; these are often the principles of their wisdom, and they ask the Church to do likewise. The Church, however, looks back upon a long history, and numerous ideas and opinions she has seen arise and vanish. And whoever can look back upon a great experience, and moreover carries in himself the call to lead the times, feels no restless impulse to be carried away by changing doctrines.

The Index.

Whenever the subject of Rome's enmity to science and progress of culture is discussed, there invariably appears on the scene, beside Syllabus and Galileo, also the Index. The latter is held by many to be Rome's permanent means of hindering the progress of humanity in general, and the free scientific activity of the Catholic in particular, and to annihilate the freedom of teaching and learning (Hoensbroech, Die Kath. theol. Fakultaeten, 1907, 40 seq.). They say “the Congregation of the Index has no pity nor consideration for the classical works of literature, and condemns in the name of religion the most admirable products of the human intellect” (Grande Dict. univ. du XIX. siècle, IX, 640, apud J. Hilgers, Der Index der Verb. Buecher, 1904, 166; much of what we shall say on this topic is taken from this work by Hilgers).

This statement again reminds that the accusations against the Catholic Church and her institutions are to be considered with caution, because of the ignorance of her opponents in Catholic things. This is especially true of the Index. Thus the above assertion is false. Dante's “Divina Commedia” (the work referred to) is neither forbidden nor needs approval nor correction: of the classical literature of the world little or nothing is forbidden; even morally offensive books, that are considered classical, may without ecclesiastical permission be read for the sake of their elegant diction, whenever their reading is required by one's work or duty of teaching.

A few examples of the incredible ignorance alluded to will suffice. In the “Grande Dictionnaire Universel du XIX. Siècle” it is actually stated that the works of Albert the Great were condemned by a decree of April 10, 1666. What does the Index really forbid? It states: “Alberto [pg 170]Magno, diviso in tre libri, nel primo si tratta della virtu delle herbe, nel secondo della virtu delle pietre, e nel terzo della virtu di alcuni animali.—Albert the Great, in three parts: the first treats of the virtue of plants; the second, of the virtue of stones; and the third, of the virtue of some animals.” It is the title of a little superstitious book, attributed to “Albert the Great” by an unknown author.

The first edition of the Index of Leo XIII. in 1900 was sold out in less than a year; a second edition followed in 1901, and, like the first, could be had at all booksellers, at a very moderate price. In December, 1901, there appeared in the Anglo-American weekly, “The Roman World,” an article which says that it is difficult to obtain this list of notorious books forbidden to Catholics, unless one be a Church official, since only a few copies are printed and even these are not handled by general book-dealers; hence that no details could be given about the purchase of the copy referred to; but it was quite evident that it had commanded a good price. “The copy in question, a model of fine printing, might be worth about $40 to $50, but owing to its rareness, it had undoubtedly cost $400. The history of this famous Index is interesting. The one who first hit upon the idea was Charles V. of Spain, about 1550. The first compilation of the book-list was made by the university of Louvain in 1564, Pope Paul IV. assuming the direction of the edition. It remained for 357 years in the hands of the Pope.”Every one of these statements is false. And just as false is the statement that the “Syllabus condemns not only a book written by a Pope, but by Pope Leo XIII. himself.” Still it could not surprise us, since even David's psalter is on the Index! When the Index of Leo XIII.was published, Dr. Max Claar wrote from Rome to the “Neue Freie Presse” of Vienna: “On the old Index we find among other things the Psalms of King David and the Divina Commedia of Dante.” We have already stated that the latter was never on the Index. But how in the world could this man find Holy Scripture condemned on the Index? Perhaps he found this passage: “Il salmista secondo la biblia”and “Salmi (sessanta) di David.” The first is a superstitious booklet, the second is a translation of sixty Psalms of David by the heretic, Giovanni Diodati. The learned doctor in all seriousness mistook them for the Psalms of David (Hilgers, 167, seq.).

What then is the Index, and how is it to be judged?

Ever since the Apostle of the Nations had at Ephesus the superstitious books burned under his eyes, the Holy Fathers, Bishops, and Councils since the first centuries of Christianity have been careful to keep from the faithful writings hurtful to faith and morals. Thus even in the olden time we find several catalogues of forbidden books, then followed the Indices of the Middle Ages. In the year 1571 a special Congregation of Cardinals was formed, the “Congregation of the Index,” which has ever since had charge of the ecclesiastical book-laws. [pg 171] The last edition of the Index, obligatory for the whole Church, emanated from Leo XIII. The title of the work now in force reads, “The Index of Forbidden Books, revised and published by order of and in the name of Leo XIII. 1900.” It is divided into two parts. The first and shorter part contains the general book regulations, giving in short paragraphs the rules on various classes of forbidden books, the permission required for reading them, the examination to be made previous to the publication of certain books. The second part enumerates the writings forbidden by special decree—the Index in the particular sense, and the part most often considered. But it is second in importance to the first, because by far not all books dangerous to faith and morals are named in it. Most such books are forbidden by the general laws contained in the first part, without mentioning the many which are forbidden by mere common sense.

Ecclesiastical legislation on books is composed of two factors: first, the previous censorship—certain books must be examined by ecclesiastical authority before their publication. Second, the prohibition of books already published.

The previous scrutiny in general is delegated to the Bishop; all books dealing with morals and theology must be submitted. The license to print the book is to be given if the book is in accord with the teaching of the Church, in so far as determined by ecclesiastical authority, the decision based on it rests solely with the censor; if the author of the book should fail to see that the passages objected to need revision he may try to clear himself by stating his reasons; however, he is also free to submit his work to another Bishop and to look for a printer in the latter's diocese. If one looks over the numerous books bearing the ecclesiastical imprimatur, he will readily notice how much freedom is given, if the author keeps within the doctrine of the Church.