The Relations of Science and Religion Part 2

In determining the relations of religion and science it is impossible to accept a pa.s.sage so general, and full of mixed references as this. There is, indeed, no reason to complain of statements as to the general impressions resulting from "an uncritical observation" of nature, and of the testimony which may be drawn from "comparative theology." Such references are to be valued, as belonging to an important branch of inquiry; but they are not to be mixed up with statements concerning Scripture teaching. Such commingling leads to confusion, and deprives a discussion of historical accuracy and scientific precision. In view of the immense practical, as well as scientific interests involved, it is needful to guard against loose statements encouraging a belief in conflict between religion and science, where no such conflict exists.

The pa.s.sage here selected is taken as an example, and its criticism will indicate what claims religion has a right to make upon scientific men in their management of such discussions. It may be that with equal reason a similar claim can be turned upon defenders of religion in view of their criticisms of scientific discussions. But the real value of such investigations, from whatever side they come, depends upon accurate and guarded statement. It is to be feared, however, that Dr. Draper's theory that "extremists determine the issue," may tempt him to favor a different rule.

To state that the scriptural view of the world is, that "the earth is a flat surface," is misrepresentation. And the variety of form into which this statement is thrown throughout the chapter makes it greatly worse.

Thus our author speaks of "the flat figure of the earth, as revealed in the Scriptures,"[R] as if this quasi-scientific statement were part of Bible revelation. Again he speaks of "the theological doctrine of the flatness of the earth" being irretrievably overthrown.[S] Once more, where speaking of the Copernican system of astronomy, he speaks of Copernicus not only as influenced by his exposure to punishment from the Roman Church, but as being "aware that his doctrines were totally opposed to revealed truth."[T] These successive statements involve additional exaggeration.

Our author gives no references which the reader may examine for himself.

There can be little doubt that he points to the exceedingly grand and impressive pa.s.sage at the opening of the book of Genesis. But in that pa.s.sage there is nothing to support the statement that "the flat figure of the earth" is part of Bible revelation. That the earth has been supposed flat, and that this is really taught in Scripture, are two very different things. The Bible which says, that "the earth was without form and void, and darkness was upon the face of the deep," and records the will of the Supreme Ruler at a later stage in these words, "And G.o.d said let the waters under the heaven be gathered together into one place, and let the dry land appear,"[U] does something quite the opposite of teaching that "the earth is a flat surface."

Nor do the Scriptures teach that "the earth sustains the dome of the sky." In remote times such an opinion as to the resting-place for the great dome had its supporters. But there is no pretext for attributing the teaching of this to the Bible. The scriptural statement is "G.o.d made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so. And G.o.d called the firmament Heaven." There is no reader of these words, even if he have only "an uncritical observation of the aspect of nature," who can suppose that the "firmament" here means "the dome of the sky." This statement places certain waters "_above_ the firmament," and there is no one who is at once a reader of the Bible, and an observer of nature, who thinks of the clouds as above the sky; but every one knows that there is an expanse which bears these water treasures far up from the earth's surface. The word rendered "firmament,"[V] from the Vulgate _firmamentum_, really means "expanse," and most naturally and obviously refers to the atmosphere surrounding the earth, upon which the clouds are borne aloft, and carried to and fro. Taking into account the want of scientific knowledge of the structure of the earth in far past ages, and the representations inconsistent with facts which found currency, the true marvel is that the statements of Scripture so simply and naturally harmonize with discoveries not made till the sixteenth century of the Christian era. This is a marvel which will more deeply impress us the longer it is pondered.

If we extend our consideration to the cruder notions which found acceptance in the dark ages, such as that to which Bruno referred, that the earth is a flat surface, _supported on pillars_, the scriptural evidence pled in its favor appears grotesquely inadequate. The pa.s.sages are these. First stands Hannah's outburst of devotional feeling on the occasion of presenting her son Samuel before the Lord. In magnifying the greatness of G.o.d, she says, "the pillars of the earth are the Lord's, and he hath set the world upon them."[W] Next come the utterances of Job, when enlarging on the power of the Almighty. In one of his replies to his irritating counsellors, when speaking of the works of Jehovah, he says, "which shaketh the earth out of her place, and the pillars thereof tremble."[X] In another pa.s.sage of similar construction, he says of G.o.d, "He hath compa.s.sed the waters with bounds, until the day and night come to an end. The pillars of heaven tremble, and are astonished at his reproof."[Y] There is no Bible reader who can readily fall into such an obvious mistake as to treat these highly figurative utterances, as if they were formal revelations concerning the structure of the universe.

As well might we, in reading the words of Paul concerning the position and influence of prominent disciples in the early church, in which he says that James, Cephas, and John "seemed to be pillars," proceed to deduce from this statement the revelation that the spiritual kingdom is a flat surface on which are based the pillars upholding the heavenly kingdom into which the Saviour has entered.

This short reference to the structure and relative position of the earth, will suffice to ill.u.s.trate the fact that in dealing with the alleged conflicts between religion and science, it is needful to cast aside a number of manufactured difficulties, which do not arise from legitimate interpretation of Scripture. The particular criticism here introduced is adopted for a general purpose,--to lessen complications, and secure a proper understanding of the actual relation of the Bible to scientific research.

From a very early period in the history of scientific inquiry, it has been more or less clearly recognized that the Bible is not a science-revelation, but a revelation of religious truth and duty, discovering the true ideal and destiny of man in fellowship with G.o.d.

Let us have it kept clear on both sides, that there is no divine revelation of scientific truth. Nature is its own revelation, and the only revelation, whose secrets must be laboriously sought out by successive generations of investigators, from all of whom is required patient, persevering research, with undeviating and single love of truth. Those early inquirers who found themselves in painful contact with the persecuting power of the Roman Church, such as Galileo, and Bruno, recognized to some extent that conflict with the Church and conflict with the Bible were not exactly identical. And those of us who are clearly and resolutely on the side of religious faith and religious life, have need to ponder this lesson of history, that those defending the Bible have not always been guided by its teaching in their defence, and have not always fully apprehended the Bible teaching on the subject with which their efforts were concerned.

But what we most need in these days to keep conspicuous is the true view of the Bible as a professed revelation from G.o.d. It does not profess to be a revelation of facts such as scientific appliances are adequate to ascertain, while it does profess to discover facts both as to the universe and as to man, which science can not approach. It is not a history of the earth, but it includes within it, historical records of events closely connected with man's moral and spiritual well-being. It does not train man "to regard himself as the princ.i.p.al object of the care of Nature";[Z] it does not even suggest thought in this direction, but it teaches that G.o.d cares for righteousness more than he cares for material things; that man as a being of flesh and blood is unspeakably insignificant, his life being "even a vapor that appeareth for a little time, and then vanisheth away";[AA] that his spiritual life, in the love of G.o.d and in fellowship with him, is immeasurably great, the purpose of the Bible concerning man, as revealed by Jesus Christ, G.o.d's Son, being this, that man shall be like to G.o.d in moral purity.

From these few statements it may readily appear what is the att.i.tude of the Bible towards science. It leaves man to his own research for the structure of science in all its divisions; it proffers no help in such work; but has a range of application quite beyond the area traversed by science.

In this way we find the natural interpretation of inevitable conflicts in the past, which have been roughly and often inaccurately described as conflicts between religion and science. These conflicts were in the strictest sense inevitable, simply because thought and discovery have been progressive; and it is impossible for those not personally engaged in research to accept without reluctance new representations of familiar facts. If men long continued unwilling to admit that the earth moves round the sun, and that the rising and setting of the luminary are delusions, while the succession of light and darkness is real, we can not wonder at this slowness of a.s.sent, or charge it to the power of religious thought. The conflict was not between religion and science, but between popular notions and scientific observations. Often in the earlier periods of awakened thought, following the slumber of the middle ages, the contest accidentally wore a religious aspect, but it was so only because the higher intelligence and the general work of instruction belonged to the religious orders.

If, however, we give due weight to historical facts, it will appear that the rectification of common thought as to the form of the earth, and its place in relation to the heavenly bodies, was achieved through the conflict of a later science with an earlier. Science has first taught one thing, and then abandoned its old positions to teach something different, and if religious thought was at times found in the ranks of the antagonists of change, it was only as the popular thought was opposed, and as all had been placed in opposition by the earlier forms of scientific teaching. We rightly interpret the facts, only in representing that science both makes its own difficulties and clears them; first presents the imperfect or erroneous views which are to be swept away, and afterwards trains men to more careful sifting of evidence and exercise of thought, thereby clearing and widening its own path.

Thus are we enabled to trace the boundaries of two distinct regions of thought, closely related, yet clearly separated. Science can not do the work of religion, nor can religion do the work of science. Each must fulfil its own part, and abide its proper tests. Science has its own place and its own task. Religion will simply wait upon science, leaving it to make its own discoveries, gladly accepting each one of them as it is established. The most reverend students of the Bible do not regard it as a revelation presenting a key to scientific research; though they do not hesitate to express their conviction that neither in express statement, nor in the spirit inculcated, does it place itself in antagonism to the search for truth, or the claims of any conclusions which can be legitimately described as philosophical or scientific. But its upholders press this consideration specially on scientific men, that the Bible has this t.i.tle to be regarded as a book for all nations and for all ages, that it has proved itself intelligible to men in ages the least enlightened, and has also maintained a commanding influence in ages specially distinguished and favored by the advance of science and the widening power of literature.

FOOTNOTES:

[E] Science can not reach the beginning of things.

[F] See _Disease Germs, their Nature and Origin_, by Beale. London, Churchill; Philadelphia, Lindsay and Blaikiston.

[G] _Nature_ vol. xvi. p. 276.

[H] Examples of the bacteria magnified 1,800, 3,000, and 5,000 times are given in Plate I. p. 16, of Beale's _Disease Germs_.

[I] For Dr. Bastian's experiments see _Times_, April 13, 1870; and _Nature_, June and July, 1870.

[J] Contribution to Royal Society of London. _Nature_ xv. p. 302, Feb.

I, 1877.

[K] _Ib._

[L] _Nature_ vol. xv. p. 302, and Appendix II.

[M] _Nature_ vol. xvi. p. 127.

[N] _Recent Advances in Physical Science_, p. 24.

[O] _Preface_ x.

[P] _Preface_ x.

[Q] _History of the Conflict between Religion and Science_, by J. W.

Draper, M.D., LL.D., Professor in the University of New York, 12 ed., p.

152.

[R] _History of the Conflict between Religion and Science_, p. 163.

[S] _Ib_. p. 165.

[T] _Ib_. p. 167.

[U] Genesis i. 2, 9.

[V] ???????, Raqia, from ?????, to spread out.

[W] I Samuel ii. 8.

[X] Job xi. 6.

[Y] Job xxvi. 10, 11.

[Z] _Conflict between Religion and Science_, p. 172.

[AA] James iv. 14.

LECTURE III.

INORGANIC ELEMENTS IN THE UNIVERSE.

In view of the wide range of materials at command, and the limits of the present inquiry, there is need for some definite method of selection, which may secure a careful, though necessarily very general survey of the whole ground. That which seems to give most promise of meeting these requirements is the contemplation in order of the great leading conceptions which have received prominence within recent years in consequence of continued research under strictly scientific methods.

These may be said to const.i.tute the scientific revolution of the nineteenth century, giving occasion for reconstructing the popular conceptions of the universe. They claim to mark the truly scientific period, inaugurated by command of instruments never before within reach, allowing an immense advance in the modes of research, and placing the secrets of nature within compa.s.s of human observation as they had never been before. The intellectual conditions for observation and inference no doubt remain simply what they have been; the laws of intelligent inquiry are the same, determining sufficiency of evidence, and trustworthiness in reasoning; but the range of observation has been indefinitely multiplied, and things transcending previous conjecture have become matters of certain observation. The telescope and the microscope provided for this revolution. They brought the universe within range as it had never previously been, and thus making an enormous addition to the sum of human knowledge, suggested new modes of contemplating and explaining the facts which had been familiar through all the ages. There can be no reversal of all this--no return on the old methods. Nor can there be reversal in the sense of overturning presently recognized conclusions. There are indeed hosts of theories of which it may be safely predicted that they will be overturned and forgotten; but a veritable knowledge has been acquired, which will certainly be preserved among the treasures of the race. We now know the const.i.tuent elements of many forms of existence, and the laws which determine change and continuance, as these were never previously known; and thus there has been vastly extended for us the range of recognized facts.

To this advance, the whole human race has to adapt itself. It is not merely one cla.s.s of men, but all; not merely one department of thought, but all departments which must adjust themselves to this new order of things. Religious thought is not thrown into any singular position; it merely shares in the common experience, that is, the common advantage.

And we may say religious thought is most prepared for the mighty revolution. This startling success in unlocking the mysteries of nature; this sudden accession to the wealth of our ideas, apt to have an intoxicating effect upon those who value science and nothing higher, awakens reverence and grat.i.tude in the religious thinker. The greater the application of human intelligence to the study of nature, and the greater the discoveries which reward such labor, so much greater becomes the demand upon intelligence in accounting for the origin and continuance of the universe, involving innumerable phases of activity never to be witnessed by ordinary observers who are absorbed in their daily avocations. The supernatural is not more remote from us by such discoveries as science can boast, but is in reality brought nearer. The fancy that enlarged knowledge of the natural, is steadily driving before it all recognition of the supernatural, is one of which thinking men will by and by be ashamed. That men should consider the discovery of the component parts of certain forms of existence, or of the laws of well known movements, as a _final_ disposal of the demands of intelligence, only shows how little the intellect of inquirers has been prepared for appreciation of the full demands of reason. In this connection, it should be remembered that the most profoundly scientific, have been the most cautious, least inclined to boast of discovery, or to antic.i.p.ate the overthrow of the deeper convictions of the moral and spiritual life, which, as the necessaries of life in all ages, are least liable to be touched by any thing belonging to the region of science. Even after every allowance has been made for sanguine and pa.s.sionate temperament, and for reaction against untenable forms of religious belief among opponents of religion,[AB] the award can not be otherwise than suggested. The facts are already on record bearing on the most testing period,--the transition from an old and restricted knowledge, to a new and greatly enlarged knowledge of the universe,--and the roll of names standing high in the annals of science, while devoted to religious faith and practice, may be accepted as a reasonable forecast of coming results.[AC]

That greater knowledge of nature by discovery of the natural causes in operation, intensifies the rational demand for recognition of Supernatural Intelligence, is the position to be maintained throughout this argument. The most rigid test of this position is to be found in the outstanding scientific conceptions concerning inorganic and organic nature, and the contrasts recognized between lower and higher organisms.

The order most suitable for application of this test is progress upwards from the most subordinate forms of existence to the most complex organism. A beginning will, therefore, be male with the inorganic world, after which lower organisms may be considered, after that the relative place of higher organisms, and finally the whole cla.s.s of questions concerning the powers and requirements of mind. In each of these relations, I desire to inquire into the reasonableness of our acknowledgment of the supernatural.

As the world presents a vast range of inorganic existence, we have to consider the most prominent scientific conceptions concerning inorganic elements, as these afford a general view of the material structure of the earth.

Concentrating on this region of observation, and taking no account, meanwhile, of the manifold phases of life, there are two forms of existence to be recognized, Matter and Energy. Matter is solid, visible, tangible; Energy is invisible and intangible, but measurable by the work it is capable of doing. The one may be represented as the solid inert ma.s.s, the other as the moving power whose action is the source of continual change. This duality we must regard as essential to the structure of the universe, for it is impossible to identify the two, so as to regard the world as merely a ma.s.s of matter. This duality is now commonly admitted as the result of recent scientific investigations. To quote the words of Professor Tait,--"It is only within comparatively recent years that it has been generally recognized that there is something else in the physical universe which possesses to the full as high a claim to objective reality as matter possesses, though it is by no means so tangible, and therefore the conception of it was much longer in forcing itself upon the human mind."[AD] This is Energy. "Just as gold, lead, oxygen, etc., are different kinds of matter, so sound, light, heat, etc., are now ranked as different forms of energy."[AE]