The Romish Church and its Views on Science

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  • The Romish Church has adhered to its old views on science to this day.
  • In the 17th century, Protestant instincts were sympathetic towards the advancement of science.
  • Reformed Churches allowed themselves to be helped in reconciling science and their views of inspiration.
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和訳お願い致します。

The Romish Church,it is presumed,adheres to the old views to the present day. Protestant instincts,however,in the 17th century were strongly in sympathy with the augmentation of science[science=scientific knowledge],and consequently Reformed Churches more easily allowed themselves to be helped over the difficultly,which, according to the views of inspiration then held and which have survived to the present day,was in reality quite as formidable for them as for those of the old faith. The solution of the difficultly offered by Galileo and others was that the object of a rebelation or divine unveiling of mysteries must be to teach man things which he is unable and must ever remain unable to find out for himself:but not physical truths,for the discovery of which he has faculties specially proved by his Creater.Hence it was not unreasonable that,in regard to matters of fact marely,the Sacred Writings should use the common language and assume the common belief of mankind,without purporting to correct errors upon points morally indifficult.So in regard to such a text as 'The world is established it cannot be moved'[Psalms93.1],though it might imply the sacred penman's ignorance of the fact that the earth does move,yet it does not put forth this opinion as an indispensable point of faith.And this remark is applicable to anumber of texts which presents a similar difficalty.

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  • Nakay702
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以下のとおりお答えします。 （訳文） ローマカトリック教会は、今日まで古い見解を信奉してきていると推測される。しかしながらプロテスタントは本性的に17世紀科学〔科学＝科学的知識〕の増大に強く賛同していたので、したがって宗教改革後の教会は、当時保有していて今日なお存続する神霊感応の見方に従えば、古い信仰を奉じる者同様、実際に恐れを抱くような難問に関して、自ら求めてより容易に支援を受け入れるようになった。 ガリレオ他によって提示された難問の解決法は、人が自力では分からず、発見もできないことを教えるのが、啓示あるいは神秘の開示の目的であるに違いない、ということだった。ただしそれは物理的真実のことではない。その発見のためには、造物主によって特別に立証された能力を人は所有するのだから。それゆえに聖書類は、事実の問題に関しては共通語を使用し、道義上難しくないような点に関しては間違いの修正などを主張せず単に人類の共通信念を受容するべきである、とするのは不合理なことではなかった。それで、「世界が設立され、動かされることはない」〔賛美歌93.1〕のようなテキストに関しては、地球は動くという事実について聖職者の筆耕が無知であったことを意味するかもしれないが、しかしそれは信仰上不可欠な点としてこの見解を押しつけるものではない。またこの評言は、同様の難問を示す膨大な文書にも適合することである。

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    The early speculator was harassed by no such scruples, and asserted as facts what he knew in reality only as probabilities. But we are not on that account to doubt his perfect good faith, nor need we attribute to him wilful misrepresentation, or consciousness of asserting that which he knew not to be true. He had seized one great truth, in which, indeed, he anticipated the highest revelation of modern enquiry -- namely, the unity of the design of the world, and its subordination to one sole Maker and Lawgiver. With regard to details, observation failed him. He knew little of the earth's surface, or of its shape and place in the universe; the infinite varieties of organized existences which people it, the distinct floras and faunas of its different continents, were unknown to him. But he saw that all which lay within his observation bad been formed for the benefit and service of man, and the goodness of the Creator to his creatures was the thought predominant in his mind. Man's closer relations to his Maker is indicated by the representation that he was formed last of all creatures, and in the visible likeness of God. For ages, this simple view of creation satisfied the wants of man, and formed a sufficient basis of theological teaching, and if modern research now shows it to be physically untenable, our respect for the narrative which has played so important a part in the culture of our race need be in nowise diminished. No one contends that it can be used as a basis of astronomical or geological teaching, and those who profess to see in it an accordance with facts, only do this sub modo, and by processes which despoil it of its consistency and grandeur, both which may be preserved if we recognise in it, not an authentic utterance of Divine knowledge, but a human utterance, which it has pleased Providence to use Providence a special way for the education of mankind.

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    It is, then, adaptive action by a living organism in cases where the inherited machinery of the nervous system does not furnish data for our prevision of what the adaptive action must necessarily be — it is only in such cases that we recognize the element of mind. In other words, ejectively con sidered, the distinctive element of mind is consciousness, the test of consciousness is the presence of choice, and the evidence of choice is the antecedent uncertainty of adjustive action between two or more alternatives. To this analysis it is, however, needful to add that, although our only criterion of mind is antecedent uncertainty of adjustive action, it does not follow that all adjustive action in which mind is con cerned should be of an antecedently uncertain character; or, which is the same thing, [it does'nt follow] that because some such action may be of an antecedently certain character, we should on this account regard it as non-mental. Many adjustive actions which we recognize as mental are, nevertheless, seen before hand to be, under the given circumstances, inevitable ; but analysis would show that such is only the case when we have in view agents whom we already, and from independent videuce, regard as mental.

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    It might be thought to have been less easy to reconcile in men's minds the Copernican view of the opening chapter of Genesis.It can scarcely be aside that thin chapter is not intended in part to teach and convey at least some physical truth, and taking it's words in their plain sense,it manifestly gives a view of the universe adverse to that of modern sciences. It represents the sky as a watery vault in which the sun,moon and stars are set.But the discordance of this description with facts does not appear to have been so palpable to the minds of the seventeenth century as it is to us.The mobility of the earth was a proposition startling not only to faith but to the senses.The difficulty involved in this belief having been successfully got over ,other discrepancies dwindled in importance .The brilliant progress of astronomical science subdued the minds of men;the controversy between faith and knowledge fell to slumber ; the story of Galileo and the Inquisition become a school commonplace ,the doctrine of the earth's mobility found it's way into children's catechisms , and the limited views of the nature of the universe indicated in the Old Testment ceased to be felt as religious difficulties.

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    The Hebrew race, their works, and their books, are great facts in the history of man; the influence of the mind of this people upon the rest of mankind has been immense and peculiar, and there can be no difficulty in recognising therein the hand of a directing Providence. But we may not make ourselves wiser than God, nor attribute to Him methods of procedure which are not His. If, then, it is plain that He has not thought it needful to communicate to the writer of the Cosmogony that knowledge which modern researches have revealed, why do we not acknowledge this, except that it conflicts with a human theory which presumes to point out how God ought to have instructed man? The treatment to which the Mosaic narrative is subjected by the theological geologists is anything but respectful. The writers of this school, as we have seen, agree in representing it as a series of elaborate equivocations -- a story which palters with us in a double sense.' But if we regard it as the speculation of some Hebrew Descartes or Newton, promulgated in all good faith as the best and most probable account that could be then given of God's universe, it resumes the dignity and value of which the writers in question have done their utmost to deprive it. It has been sometimes felt as a difficulty to taking this view of the case, that the writer asserts so solemnly and unhesitatingly that for which he must have known that he had no authority. But this arises only from our modern habits of thought, and from the modesty of assertion which the spirit of true science has taught us. Mankind has learnt caution through repeated slips in the process of tracing out the truth.

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    The other point which has to be noted with regard to this criterion is as follows. I again quote from " Animal Intelligence :"— " Of course to the sceptic this criterion may appear un satisfactory, since it depends, not on direct knowledge, but on inference. Here, however, it seems enough to point out, as already observed, that it is the best criterion available ; and, further, that scepticism of this kind is logically bound to deny evidence of mind, not only in the case of the lower animals, but also in that of the higher, and even in that of men other than the sceptic himself. For all objections which could apply to the use of this criterion of mind in the animal kingdom, would apply with equal force to the evidence of any mind other than that of the individual objector. This is obvious, because, as I have already observed, the only evi dence we can have of objective mind is that which is furnished by objective activities ; and, as the subjective mind can never become assimilated with the objective so as to learn by direct feeling the mental processes which there accompany the objective activities, it is clearly impossible to satisfy any one who may choose to doubt the validity of inference, that in any case, other than his own, mental processes ever do accompany objective activities.

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    Without, therefore, entertaining the question as to the connexion between Body and Mind, it is enough to say that under any view concerning the nature of this connexion, we are justified in drawing a distinction between activities which are accompanied by feelings, and activities which, so far as we can see, are not so accompanied. If this is allowed, there seems, to be no term better fitted to convey the distinction than the term Choice ; agents that are able to choose their actions are agents that are able to feel the stimuli which determine the choice. Such being our Criterion of Mind, it admits of being otherwise stated, and in a more practically applicable manner, in the following words which I quote from " Animal Intelli gence :" — " It is, then, adaptive action by a living organism in cases where the inherited machinery of the nervous system does not furnish data for our prevision of what the adaptive action must necessarily be — it is only here that we recognize the objective evidence of mind. The criterion of mind, therefore, which I propose, and to which I shall adhere throughout the present volume, is as follows : — Does the organism learn to make new adjustments, or to modify old ones, in accordance with the results of its own individual experience ? If it does so, the fact cannot be merely due to reflex action in the sense above described ; for it is impossible that heredity can have provided in advance for innovations upon or alterations of its machinery during the lifetime of a particular individual".

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    We venture to think that the world at large will continue to consider the account in the first chapter of Genesis to be a cosmogony. But as it is here admitted that it does not describe physical realities, but only outward appearances, that is, gives a description false in fact, and one which can teach us no scientific truth whatever, it seems to matter little what we call it. If its description of the events of the six days which it comprises be merely one of appearances and not of realities, it can teach us nothing regarding them. Dissatisfied with the scheme of conciliation which has been discussed, other geologists have proposed to give an entirely mythical or enigmatical sense to the Mosaic narrative, and to consider the creative days described as vast periods of time. This plan was long ago suggested, but it has of late enjoyed a high degree of popularity, through the advocacy of the Scotch geologist Hugh Miller, an extract from whose work has been already quoted. Dr. Buckland gives the following account of the first form in which this theory was propounded, and of the grounds upon which he rejected it in favour of that of Chalmers:

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    It is refreshing to return to the often-echoed remark, that it could not have been the object of a Divine revelation to instruct mankind in physical science, man having had faculties bestowed upon him to enable him to acquire this knowledge by himself. This is in fact pretty generally admitted; but in the application of the doctrine, writers play at fast and loose with it according to circumstances. Thus an inspired writer may be permitted to allude to the phenomena of nature according to the vulgar view of such things, without impeachment of his better knowledge; but if he speaks of the same phenomena assertively, we are bound to suppose that things are as he represents them, however much our knowledge of nature may be disposed to recalcitrate. But if we find a difficulty in admitting that such misrepresentations can find a place in revelation, the difficulty lies in our having previously assumed what a Divine revelation ought to be. If God made use of imperfectly informed men to lay the foundations of that higher knowledge for which the human race was destined, is it wonderful that they should have committed themselves to assertions not in accordance with facts, although they may have believed them to be true? On what grounds has the popular notion of Divine revelation been built up? Is it not plain that the plan of Providence for the education of man is a progressive one, and as imperfect men have been used as the agents for teaching mankind, is it not to be expected that their teachings should be partial and, to some extent, erroneous? Admitted, as it is, that physical science is not what the Hebrew writers, for the most part, profess to convey, at any rate, that it is not on account of the communication of such knowledge that we attach any value to their writings, why should we hesitate to recognise their fallibility on this head?

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    In one respect the theory of Hugh Miller agrees with that advocated by Dr. Buckland and Archdeacon Pratt. Both these theories divest the Mosaic narrative of real accordance with fact; both assume that appearances only, not facts, are described, and that in riddles, which would never have been suspected to be such, had we not arrived at the truth from other sources. It would be difficult for controversialists to cede more completely the point in dispute, or to admit more explicitly that the Mosaic narrative does not represent correctly the history of the universe up to the time of man. At the same time, the upholders of each theory see insuperable objections in details to that of their allies, and do not pretend to any firm faith in their own. How can it be otherwise when the task proposed is to evade the plain meaning of language, and to introduce obscurity into one of the simplest stories ever told, for the sake of making it accord with the complex system of the universe which modern science has unfolded? The spectacle of able and, we doubt not, conscientious writers engaged in attempting the impossible is painful and humiliating. They evidently do not breathe freely over their work, but shuffle and stumble over their difficulties in a piteous manner; nor are they themselves again until they return to the pure and open fields of science.

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    On the revival science in the 16th century,some of the earliest conclusions at which philosophers arrived were found to be at variance with popular and long-established belief.The Ptolemaic system of astronomy ,which had then full possession of the minds of men,contemplaced the whole visible universe from the earth as the ammovable centre of things. Copernicus changed the earth to an inconspicuous globule, a merely subordinate member of a family of planets , which the terrestrials had untill then foudly imagined to be but [but=only]pendants and ornaments of their own habitation. The Church naturally took a lively interest in the disputes which arose between the philosophers of the new school and those who adhered to the old doctrines,inasmuch as the Hebrew records,the basis of religious faith,manifestly countenanced the opinion of the earth's immobility and certain other views of the univers very incompatible with those propounded by Copernicus. Hence arose the official proceedings against Galileo in consequence of which he submitted to sigh his celebrated recantation,acknowledging that the sun is the centre of the world and immovable from its place is absurb,philosophically false,and formally heretical,because it is dxpressly contrary to the Scripture'and that 'the proposition that the earth is not the centre of the world,norimmovable but that it moves and also with a diurnal motion is absurb,philosophically false,and at least erronesos in faith'.

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