Science is inexorably hostile to supernaturalism—cannot recognize a particle of it. It knows nothing of a super-nature; with science all is nature, and nature is all. From pre-historic times the race has been under the control of ignorance and superstition, the parents of fear and cruelty; but now that science begins to dispel ignorance and superstition, we find courage, kindness, and other humanities taking their places. And we should say just here that Infidelity is no longer synonymous with mere disbelief; it means more than this. It stands for all that reason approves. Freethought is the first fruits of skepticism, and this means honest inquiry on all subjects, old and new. It means independence and manhood in private as well as public life—the right of everyone to think and express his thought regardless of creeds and customs, the right to live his own life in the enjoyment of the broadest possible liberty compatible with the liberty of others. Freethinkers are the prophets of this age, proclaiming justice as the right of all, and predicting a day of wrath to those who trample upon the rights of a long-suffering people. In the light of science, priestcraft must fade away like snow under the increasing heat of the sun.
Metaphysical Method.
The church made no progress in science and art for a thousand years. The energies of the mind had no outlet except in a few channels which were not fruitful. The scholars of the middle ages exerted great mental force upon empty questions, as “quiddities,” “entities,” “occult virtues,” “efficient causes,” “realism and nominalism,” and the “essence of things.” Were any of these problems ever solved? What corresponding benefit has resulted from these long and zealous discussions? What general conclusions have been reached? What first principles have been established by them?
The speculative philosophy created violent agitation in the church; but from its very nature it offered no positive truth, no verifiable facts to take the place of theology. The metaphysical method was fruitless, because its supporters sought to explain every problem by the process of thought alone.
Tennemann has fairly stated the good and bad of scholastic philosophy. It gave rise to a great display of address, subtlety, sagacity in the explanations and distinction of abstract ideas, but at the same time to many trifling and minute speculations, to a contempt of positive knowledge and too much unnecessary refinement. (Hallam, “Middle Ages,” vol. 1, p. 33.)
For centuries the church maintained metaphysical discussions about the nature of Christ, one party arguing that he was of the same substance (homoousion) as the Father, and an another as strongly argued that he was of like substance (homoiusion) as the Father. These controversies were attended with bloody conflicts. If one party were in possession of the revealed will of God, it was quite natural that all other parties should listen to them. If they would not they incurred the wrath of God, and if God was angry his people ought to imitate him; if God was going to damn heretics in the next world, his saints, who are his agents here, ought to damn them in this.
RECAPITULATION.
No writer of distinction has been able, publicly, to show that Christianity has been a powerful factor for good in the civilization of the world. The definitions of civilization necessarily exclude superstition. We have seen that civilization is not an “entity” but a progressive movement produced by favorable conditions, for example, temperate climate, good soil, abundance of lakes, rivers, and mineral resources. Human activities upon a large scale have evolved still higher and better conditions for parts of the race. We have shown how war, commerce, agriculture, inventions, crusades, discoveries, literature, art, skepticism, government, languages, science, and philosophy have added to the sum of human well-being in one way and another.