Therefore, it cannot be said that “the Catholic resolves to believe as true what the Church teaches in the Apostles' Creed, but were he offered anything else as Church doctrine he would accept it as well. Hence these doctrines do not express his own personal opinions, they are something extraneous to him.” [pg 076] (W. Herrmann, Roemische u. evangelische Sittlichkeit, 3d ed., 1903, p. 3). No, what the Catholic, what any true Christian, believes by faith, that is his innermost conviction, as it is the firm conviction of the historian that what he has drawn from reliable sources is true.—But what if the contrary were offered him? Well, this assumption is absurd; and why? Because God and His Church are infallible, and an infallible authority cannot speak the truth and its contrary at the same time. Much less than a reliable historical witness can testify to the truth and its contrary at the same time.
This same conviction gives to the faithful Christian the firm assurance that no certain result of human research will ever come in conflict with his faith, just as the mathematician does not fear that his principle will ever be contradicted by any further work. Truth can never contradict truth. “Thus we believe and thus we teach and herein lies our salvation.” It is the very old conviction of the faithful Christian “that philosophy, that is, the study of wisdom, and religion are not different things.” Non aliam esse philosophiam, i.e., sapientiae studium et aliam religionem (Augustinus, De Vera Religione, 5). It is precisely this that enables the believing scientist to devote himself with great freedom and impartiality to research in every field, and to acknowledge any certified result without fear of ever having to stop before a definite conclusion.
Such is the peace between faith and science according to Christian principles. They are not torn apart, but join hands peacefully, like truth with truth, like two certain convictions, only gained in different ways. Similar is the peace and harmony between the results of various sciences, as physics and astronomy, geology and biology, which results, though arrived at by different methods, are still not opposed to each other, because they are both true.
The authority of faith, however, must be infallible; the authority of a scientist, a school or the state, can never approach us with an absolute obligation to believe it, because it cannot vouch for the truth. To the Catholic his Church proves itself infallible; hence everything is here logically consequent. Protestant Church authorities have not infallibility, nor do they [pg 077] claim it. Hence their precepts are seen more and more opposed. Hence to the Protestant the firm attachment of the Catholic to his Church must ever remain unintelligible, and it is regrettable that Catholics take instruction from Protestants about their relation to their Church.2
We must go a step further. If there is a divine revelation or an infallible Church—we speak only hypothetically—then no man and no scientific research can claim the right to contradict this revelation and Church. Scientific research is not the hypostatized activity of a superhuman genius, of a god-like intelligence. No, it is the activity of a human intellect, and the latter is subject to God and truth everywhere. There can be no freedom to oppose the truth; no privilege not to be bound to the truth but rather to have the right to construct one's views autonomously.
But here lies the deeper reason why to-day thousands to whom Kant's autonomism in thought has become the nerve of their intellectual life, will have nothing to do with guidance by [pg 078] revelation and Church. They can no longer understand that their reason should accept the truth from an external authority, not, indeed, because they would not find the truth, but because they would lose their independence.
It was Sabatier who maintained that “an external authority, no matter how great one may think it to be, does not suffice to arouse in us any sense of obligation.” And Th. Lipps says on this further: “If obedience is taken in its narrower sense, that is, of determination by the will of another, then no obedience is moral.” “In brief, obedience is immoral—not as a fact but as a feeling, betokening an unfree, slavish mind” (Die ethiseben Grundfragen, 2d ed., 1905, p. 119). And W. Herrmann assures us. “We would deem it a sin if we dared treat a proposition as true of which the ideas are not our own. If we should find such a proposition in the Bible, then we may perhaps resolve to wait and see whether its truth cannot be brought home to us after we have obtained a clearer and stronger insight of ourselves. But from the resolution to take that proposition as true without more ado, we could not promise ourselves anything beneficial.”
It is for the sovereign subject himself to decide whether the ideas offered are compatible with the rest of his notions. A truth offered from without is acceptable to the subject only when, and because, he can produce of himself at the same time what is offered; but he cannot accept the obligation of submitting to that truth in obedience to faith. “There is no infallible teaching authority on earth, nor can there be any. Philosophy and science would have to contradict themselves to acknowledge it,” says another champion of Kant's freedom (Paulsen, Philosophia militans, 2d ed., p. 52). Hence the reason why there cannot be any infallible authority is, not because it does not offer the truth, but because the human intellect must not be chained down.
Now, this is no longer true freedom, but rebellion against the sacred right that truth has over the intellect. It is rebellion against the supreme authority of God, who can oblige man to embrace His revelation with that reason which He Himself has bestowed upon man. It is a misconception of the human mind, for it is by no means the source of truth and absolute knowledge, but weak and in need of supplement. Many truths it cannot by itself find at all, while in the quest for others it needs safe guidance lest it lose its way. If it refuses to be supplemented [pg 079] and guided from above, it demands the freedom of the weak vine allowed to break loose from the needed support of the tree, the freedom of the planet allowed to deviate from its orbit to be hopelessly wrecked in the universe. The barrenness and disintegration in the ideal life of our own unchristian age, are clear testimony that freedom is not only lawlessness but a sin against one's own nature.
Or, do they seek to save themselves by asserting that a divine revelation and the founding of an infallible Church are impossible? Very well, then, let them prove it. On this the question hinges. If they can prove it to us, that very moment we shall cease to be faithful Catholics, and Christianity will have been the most stupendous lie in history. But if the reverse is the case, then all declamations in the name of free research fall to the ground.
This impossibility, however, could only be proved by the aid of a presumption. This presumption is atheism, which denies the existence of a personal God, or at least doubts it. If it is admitted that there is a personal God, then it is self-evident that He can give a revelation, and found an infallible Church, and can oblige all to believe. But herewith collapses also the liberal principle that, in reasoning, one may reject an external authority. Hence the principle of liberal freedom in science can only then be taken seriously, when one advances to atheism. Then, of course, they will say with Nietzsche: God is dead; long live the transcendental man!
Our assertions are proved by experience. At the end of the eighteenth century the enlightenment began by excluding all revelation; but it was desired to retain the rational truth of God's existence. Since then, liberal science has been aiming at atheism in philosophy, whether open or masked. And if we follow up the career of men who have left their faith, we shall soon find that if they do not seek peace in the sheltering harbour of thoughtlessness, they have reached the terminal station of atheism. There is no stopping on this incline.
Since it is the express fundamental principle of the liberal freedom of research, that science is not bound to any external authority, it is evident that it is nothing else but the refusal [pg 080] to submit to God's authority, hence, also, to submit to truth if it appears as revelation. For, either it is admitted that if there is a divine revelation, we have to give it our assent—and in this event liberal freedom of science would have to be abandoned,—or this liberal freedom is adopted in real earnest—then it must be admitted that it is tantamount to radical apostasy and defection from the truth. If a man wishes to be a faithful Christian and at the same time to uphold the liberal freedom of science, then he has never made clear to himself what he wishes.
Ecce ancilla Domini. Thus spoke the Mother of the Lord, when she heard