The Freedom of Science. Donat Josef

of profane science; but she claims the right, due to her as guardian appointed for the preservation of the pure faith, to raise her warning voice when, for instance, natural science transgresses its limits and trespasses on the province of religion by denying the creation of the world. It is but self-defence against an attack upon her inviolable domain. But she does not claim the authority to sit in judgment upon the results of astro-physics, upon the atom-hypothesis, or its opposite; or on the acceptance of a theory about ions or earthquakes.

      Another question may be touched upon: Is the Catholic historian free to proceed steadily in the search after historic truth, even where he discovers facts which do not reflect honour on his Church? And where it is a question of uncertain, private revelation, of doubtfulness of relics and other sacred objects exposed for public worship, may he proceed undisturbed with his critical research, or is he restrained by ecclesiastical authority?

      Should the Catholic meet with dark passages in the history of his Church, then every well-meaning observer will demand that he display in the treatment of such matters a pious forbearance for his Church. His respect for her will dictate this. Unsparing criticism and hunting for blemishes and shadows must be excluded. But he cannot on this account be bound to pass by the unpleasant facts he may meet in his researches, or to cloak or deny them against his better knowledge. He knows that the divinity of his Church shows itself to best advantage just because, notwithstanding many weaknesses and faults, past and present, she passes unvanquished and imperishable through all storms,—a token of the supernatural origin of her strength and power of endurance.

      It was this very thought that moved Leo XIII. to open the Vatican Archives for freest research to friend and enemy,—the clearest proof that could possibly be given that the Church does not fear historical truth. In his letter of admonition, of August 18, 1883, urging the fostering of historiography, the same Pope gives the following rules for the Catholic scientist: “The first law of history is that it must not say anything false; the second, that it must not be afraid of saying the truth, lest a suspicion of partiality and unfairness arise.” An excellent example of [pg 096] the application of these rules is found in L. v. Pastor's “History of the Popes,” especially in what he says about Alexander VI. and Leo X.

      In his historical investigation of private revelations, such as those of St. Gertrude, St. Mechtild, Bl. Juliana of Liège, or of relics and objects of veneration, the historian is likewise not restricted by Church-direction. Having merely the task of preserving the treasure of the faith received from Christ and the Apostles, the Church in her function as Teacher never vouches for the divine origin of new, private revelations, nor for the accuracy of pious traditions of another kind. True, she decides authoritatively whether private revelations contain anything against faith and morals, but she decides nothing more. If she accepts such revelations or traditions as genuine, she claims for the facts in question only that human faith which corresponds to their historical proof.

      This is clearly stated by the recent encyclical Pascendi: “In judging of pious traditions, the following must be kept in mind: the Church employs such prudence in treating of these matters that she does not allow such traditions to be written about except with great precaution and only after making the declarations required by Urban VIII.; and even then, after this has been properly done, the Church by no means asserts the truth of the private revelation or of the tradition, but merely permits them to be believed, provided there be sufficient human reasons. It was in this sense that the Sacred Congregation of Rites declared thirty-one years ago: ‘These apparitions are neither approved nor condemned by the Holy See; it merely permits them to be believed in a natural way, provided the tradition on which they rest be corroborated by credible testimonies and documents.’Whoever follows this maxim is safe. The veneration of such things is always conditional, it is only relative, and on the condition that the tradition be true. In so far only is the veneration absolute as it relates to the Saint to whom the veneration is paid. The same applies to the veneration of relics.” (Benedict XIV. says of private revelations: “Praedictis revelationibus etsi approbatis, non debere nec posse a nobis adhiberi assensum fidei catholicae, sed tantum fidei humanae juxta regulas prudentiae, juxta quas praedictae revelationes sunt probabiles et pie credibiles.” De Serv. Dei beatificatione, III, c. ult. n. 15).

      Hence the historian is free to investigate such traditions critically, provided, of course, that he does not violate the reverence due to sacred things.

      [pg 097]