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124 reasonable scepticism; theological opposition to science, the most pernicious hindrance to the advance of knowledge for many centuries, stands hopelessly discredited.

To appreciate fully the effect of scientific progress, it is necessary to discriminate between natural and supernatural, or revealed, or positive religion. The latter is contained in certain sacred documents; the former is understood to be the collection of statements concerning God and the soul and their ethical relationship to which "unaided" reason is capable of attaining. After the light which literary and historical criticism has shed upon the origin and value of Scripture, the twentieth century will probably think little of the conflict of theologians and scientists. Had the "higher criticism "been developed in the eighteenth century, the nineteenth could not have witnessed that conflict. No one is now surprised that the Old Testament is full of scientific errors. The error of their theological predecessors in opposing science in the interests of Genesis or Job is frankly recognised by latter-day apologists, and it is, therefore, trusted that the conflict is at an end, and that traditional religion is placed beyond the influence of science in thus abandoning the plenary inspiration of its Scriptures. A discussion of the effect of scientific progress upon even natural religion will probably unsettle that confidence. Meanwhile a brief sketch of the conflict of science with revelation will show that the struggle has ended through the abandonment of the theological positions.

It is a curious fact that astronomy numbers less religious sceptics among its great students than any of the other physical sciences. Nevertheless, for many centuries astronomy has been in acute conflict with theologians, and it was the first science to wrest from them a recognition of their errors. The Old Testament had naturally embodied the astronomical views of the Egyptians and Babylonians. Hence Christianity (with a few eminent exceptions) held it as a sacred doctrine that the earth was a flat, level plain, the firmament a solid vault that spanned it, and that light and darkness were positive entities equally created by God. The hard-fought progress of astronomy had dissipated these notions, and forced theologians to reinterpret their texts long before the present century. The struggles of Columbus, of Magellan, of Galileo, had gradually introduced a saner view