The liberal principle of research rests on the basis of the humanitarian view of the world, which makes man autonomous, and causes him to turn his eyes from above and downward, and to fix them upon his earthly existence. To remain true to its own idea, this liberal science will feel the necessity to sever itself gradually from the restraining powers of the world beyond, and to shun the thought of God and of His divine influence and supremacy over the world and human life. It must resent such truths as a burdensome yoke that oppresses human freedom.
And to this thought it remains faithful, if not in all its representatives, then at any rate in a good many of them. With unremitting persistency it enforces in all its domains the demand: Science must not reckon with supernatural factors. Ignoramus is its watchword, “we do not know it” in the sense of its usual agnosticism, but “we ignore it” in the spirit of the impulse which dreads the loss of its freedom through higher powers. Creation and miracles, divine revelation and the God-imposed duty of belief, it does not know. A moral law, as given by God, does not exist for this science. It wants nothing to do with a religion that worships a personal God, much less with a supernatural religion, with mysteries, miracles, and grace. It praises all the higher that modern religion of sentiment, without dogmas and religious duties, which sovereign man creates for himself, a poetical adornment of his individuality, a religion he need not ask what he owes it, but rather what it offers him. All connection with the world beyond is cut off. Man is now free in his own house. We shall show this in detail, by the testimony [pg 234] chiefly of men generally accepted as foremost representatives of modern science. We do not assert, however, that all representatives of modern science belong here. Far be it from us to sit in judgment as to the good intentions of the champions of liberal science. We know very well that an education indifferent to religion, early habitual association with the ideas of a sceptical, naturalistic philosophy, the acquisition of prejudices and unsolved difficulties, a continuous stay in an intellectual atmosphere foreign and inimical to religious belief—all this, we well understand, will gradually rob the mind of all inclination and unbiassed judgment for religious truth, and thus make for apostasy from religion. Nor do we assert that the idea of God and Christianity are extinct in the hearts of the representatives of liberal science, but we do assert that their science no longer wants to know God and His true religion, that only too often it is in the grip of a Theophobia, which slinks past God and His works, with its eyes designedly averted.
At the same time the unprepossession of this science will be made clear. “A feeling of degradation pervades the German university circles,” so the learned Mommsen expressed himself some years ago when Strassburg was to get a Catholic chair of history; therefore a Catholic who takes his Catholic view of the world as his guide cannot be unprepossessed, hence cannot be a true scientist. We have become used to this reproach; nevertheless it is very painful to a Catholic, especially when he devotes his life to scientific work. The other side claims very emphatically to have a monopoly on unprepossession and truthfulness; it gives most solemn assurances of not desiring anything but the truth, of serving the truth alone, with persevering unselfishness, unaffected by disposition and party interest, and that it has its unbiassed spiritual eye turned only to the chaste sunlight of truth. Hence, we may be permitted to inquire whether these assurances square with the facts. As they demand belief, we may also demand proofs; and if those assurances are accompanied by sharp accusations, the accused will have even a greater right to examine the deeds and records of this assertive science.
[pg 235]What about the unprepossession of liberal science, especially in the province of philosophy and religion? It cannot be our intention to explore the whole territory in every direction. We shall keep to the central and main road, the road to which chiefly lead all other roads of life, we mean the attitude of this school of research towards the world beyond. We find this attitude to be one of persistent ignoring! Science cannot acknowledge the supernatural; this presumption, unproved and impossible of proof, it never loses sight of, it is even made a scientific principle, which is called: