“The fact, then, seems to be—and we would earnestly press it upon the attention of religious thinkers of every kind, and especially upon theologians and clergymen, whose peculiar duty it is to deal with such subjects—the fact seems to be that analogy, reason, revelation, and human testimony alike fail to establish the doctrine that man can exist as a man without a material body. Books such as that of Dr. Nisbet rather add to than remove the philosophical difficulties of the subject so long as they leave the main question untouched. Moreover, in explaining away the popular interpretation of the Scriptures in regard to it, they tend to produce very much the same results as have been produced by the efforts to reconcile Genesis with geology. The conclusion that the Bible does not teach science correctly has been followed by the conclusion that it does not teach science at all; and so, if we agree with Dr. Nisbet that what it says about the resurrection is not to be taken literally, we shall be in great danger of rejecting its testimony altogether.”
This is to say that the Scriptures, in the Protestant system of free interpretation, lose all authority, inasmuch as the word of man is thereby substituted for the word of God. Thus far we agree with the writer. But that religious thinkers, theologians, and clergymen should undertake a new demonstration of the soul’s immortality and of the resurrection of the flesh, we consider unnecessary. Theologians and clergymen have done their duty on this point with such completeness as to make all sceptics inexcusable. All that is wanted is that the sceptics themselves undertake to study the works of such theologians and philosophers as have answered the objections of the materialists of the last century. Scepticism is ignorance. There is no remedy for it but study—the study of that special branch of knowledge on which the solution of any given question depends.
Our writer imagines that some “efforts” have been made “to reconcile Genesis with geology.” This, however, is not the case. The truth is that a class of scientists have made some “efforts” to turn geology against Genesis, and that those efforts have been unsuccessful. A science which denies to-day what it considered yesterday as demonstrated, and which is apt to deny to-morrow what it teaches to-day, needs none of our “efforts” to be reconciled with Genesis. When the facts of geology shall be well known, and when the theories built on those facts shall be logically correct, then we shall have no need of “reconciling” geology with Genesis; for geology will teach us nothing in opposition to the revealed origin of things.
As to the conclusion “that the Bible does not teach science correctly,” or “that it teaches no science at all,” we will only remark that the Biblical record of creation is a history of facts, not a treatise of science. Hence the proposition that the Bible does not teach science correctly has no meaning, whilst the proposition that the Bible teaches no science at all is perfectly true, although the facts themselves which it relates must be looked upon as the groundwork of geological science.
But our writer seems to take a different view of the subject. He says:
“Many believers in Christianity deny that the world was made in six days, although the Bible says it was made in six days; deny that a flood ever covered the tops of the mountains, that there ever were witches and magicians, and that Joshua made the sun and the moon stand still, although the Bible asserts all these things; why may they not likewise safely deny as unscientific the dogma of a future existence of all individual human beings? This is the dilemma into which speculations like those of Dr. Nisbet bring us; and if he and his school can furnish a way out of it, they will confer an immense benefit upon the whole world of anxious but sincere doubters upon this great subject.”
Such is the end of the article we have been examining. We would tell the writer that if there are believers in Christianity who deny anything revealed by God in the Bible, such believers are not consistent with themselves; for why should they believe in Christianity if they disbelieve the Bible? If the word of God in the Old Testament does not command their assent, why should the same word of God in the New Testament cause them to believe? It is clear that, if they believed on God’s authority, they could not reject anything based on that authority. A belief of this sort is not divine faith, but human opinion; it is not submission to God’s authority, but a denial of God’s authority in all things which man chooses to disbelieve; and consequently such a belief is not that faith “without which it is impossible to please God.” It is, however, the faith of many advanced Protestants; and thus we are not surprised that the writer considers such an irrational form of belief as consistent with the mutilated form of “Christianity” with which he is familiar. But we Catholics—we heirs of the apostolic doctrine transmitted to us in an uninterrupted manner by the universal church—we believe everything that has been revealed either in the Old or in the New Testament. We do not question the fact that there have been witches and magicians, nor do we see any reason for questioning it; we believe in like manner what the Bible says about the Flood, the six days of creation, Joshua’s great miracle, and everything else; by which we mean that those facts which we read in the Bible, whether we have a true appreciation of them or not, are all true, and that the difficulties we may find in their explanation arise from our ignorance, which the modern progress of science has done very little to dispel. Thus, while we are free to choose among the various explanations of Biblical facts, we all agree in believing the facts themselves. But, if this is true of those passages of Scripture whose meaning is obscure, and whose interpretation has not been settled by the authority of the church or by the consensus of the doctors, it is not true of those other passages whose meaning is obvious and unmistakable, or whose interpretation has been sanctioned by the unanimous decision of the universal church. Hence, while we may freely discuss the six days of creation and the astronomical result of Joshua’s dealings with the sun, we have no reasonable ground for discussing or doubting “the dogma of a future existence of all individual human souls.” To say that this dogma is “unscientific” is to assume what neither has been nor can be proved; unless, indeed, we call “unscientific” every truth which ranges above the compass of experimental science; in which case even logic itself would be utterly unscientific.
Whether Dr. Nisbet or his school can furnish a way out of the difficulties complained of by our writer we do not know. It is probable, however, that neither Dr. Nisbet nor any other doctor of the same school can successfully combat the invading spirit of infidelity so long as they do not give up their Protestant method of reasoning and their Protestant profession. Protestantism is itself one kind of infidelity; it cannot contribute in any way towards the restoration of sound philosophical or theological ideas; it can only sow doubt, discord, and inconsistency, thus paving the way for religious scepticism and its concomitant evils. The history of Protestantism is sufficient evidence of the fact. It is vain, therefore, to hope that Dr. Nisbet or his school will “confer any benefit upon the whole world of anxious but sincere doubters” by establishing either the immortality of the soul or the resurrection of the flesh on impregnable proofs. Let, then, all anxious but sincere doubters turn to Catholic doctors and Catholic books; let them hear the church—the old, calumniated church, the column of truth, the heir of the apostles, of the prophets, of the patriarchs, and the spouse of Christ. She will teach them how to reconcile reason with faith and religion with science, so as to believe rationally and consistently whatever God has revealed, while preserving the fullest liberty of judgment in regard to all other things. Yet we must warn these “anxious but sincere doubters” that no benefit will accrue to them, if they approach our divines or read our books with that spirit of contention which is so common among all the Protestant sects. If they are “anxious” to know the truth, they must not rely exclusively on the strength of their reasoning powers, but must be ready to yield to authority in all things connected with Christian faith. If they are “sincere,” humility must be a part of their sincerity.
To conclude: We have met and answered the reasons alleged by the writer in the Sun against the immortality of the soul and the resurrection of the flesh; and although we have scarcely developed the reflections suggested by those reasons, yet we confidently believe that our brief remarks will be found sufficient to set at rest the arguments of the sceptic. As to the doctrine of immortality in particular, of which the same writer desired “a solid and impregnable philosophical demonstration,” we have shown that the human soul neither can be destroyed by any created cause nor will be destroyed by God; accordingly, the human soul is intrinsically and extrinsically immortal. Our proofs have been few, but simple and intelligible; and we trust that the writer who gave us occasion to speak of this subject, if he chances to read these pages, will soon acquire the conviction that the doctrine of immortality was really in no need of a new philosophical demonstration.