The religious element should form a great part in education, and it would suffice to change the tone of controversy, from being sour, contemptuous, diffident, discourteous, provoking, and partial, the result of the usual impoliteness of journalists, to a courageous yet prudent, conscientious as well as learned, indulgent yet immovable, method; abandoning a phraseology which did not formerly shock men's feelings, those sarcasms which neither heal nor console, and remembering that our adversaries are probably men of high intelligence, in error precisely on this account; perhaps persons of right mind, unimpeachable morals, and even of delicate sensibility.
This is the arena of conférences. Fraysinnous began the work of uniting religion with science in the pulpit. Those of Wiseman did better at Rome. Then arose the famous names of Lacordaire, Ravignan, and now of Fathers Felix and Hyacinthe, [Footnote 68] and in Italy, Fathers Maggio, Fabri, Rossi, Giordano, and others. Among these must be named Alimonda, provost of the cathedral of Genoa, who gave a course of lectures, all depending on one proposition, and has just published them in four volumes, with the title Man under the Law of the Supernatural. Genoa, 1868.
[Footnote 68: At this time Father Hyacinthe is treating of "The Church under her most general aspect," in Notre Dame, at Paris. He treats of the providence of God.]
But four volumes cost more than a box of cigars! How much time it takes to read them! some will exclaim who have, perhaps, read Les Miserables of Hugo, or La Stella d'Italia; have a copy of Thiers; subscribe for four or five magazines, and who require a hundred or a hundred and fifty pages to be printed on a question of finance or railroads, but find that number too great where the discussion is about man's being, or his power of working, on the essence of God, the immortality of the soul, the necessity of virtue, and the necessity of religion to create it, the divinity of Christianity, or belief in its dogmas.
But those who do not merely aspire to cloud the human intellect, and repress sublime desires under the weight of self-interest, passion, and the tyranny of prejudice, and who exclaim, with Linnaeus, "Oh! quam contemta res est homo nisi super humana se erexerit," [Footnote 69] know that to follow great ideas becomes a nobler habit, as trivialities become common; and that essential truths, which are never out of place or time, are based on the same systematic method which seemed to deny them entirely.
[Footnote 69: "Oh! how contemptible a thing is man if he cannot arise above what is human!">[
III.
Scientific atheism asserts that "common sense is the test of belief in the supernatural," and that the greatness of every religious conception referable to this standard is counterbalanced by the greatness of scientific conceptions on nature and the universe. Whoever, then, does not belong to the party of those who presume to differ with the atheist, can easily perceive how unacceptable a treatise on the supernatural must be; since Alimonda began by demonstrating that it is true, and credible; and that it imports us not only in the next life but even in this to believe it. To desire to invent a mechanical theory of the universe, a material origin of human intelligence and liberty, originates the anarchical conception of giving the explanation of the cosmological whole by means of every special science. Büchner and Vogt modified the Cartesian ideas by teaching "that there is no force without matter, no matter without force; that matter thinks as well as moves; and that all things are but dynamic transformations of matter." Hence comes intelligent electricity, cogitating phosphorus; and Moleschott was invited to teach in our universities that "thought is a motion of cerebral matter, and conscience a material property." Rognero taught that "conscience dwells in the circulatory system." These doctrines have been preached in every revolutionary tavern with all that personal exaggeration which we always find in those who retail second-hand dogmas.
Well! granted these hypotheses, we still ask, What is this force? What is this primary motion? Where is the mover? Would an activity anterior to existence have ever created itself imperfect and subject to evil? Can the relation of necessary succession be confounded with the relation of causality? Does the metaphysical conception of cause remain indistinct from the conditions of existence? If the order of ideas be distinguished from the order of facts, everything leads us to a first cause, to the most real of realities, to the will of a supreme artificer which determined inert matter to motion rather than to rest.