The Freedom of Science

Theologians agree that this requisite internal assent is not the same as irrevocable assent. This was also declared by Pius IX. in his letter to the Archbishop of Munich-Freising, saying that this inner submission is by no means faith; and no theologian will ascribe infallibility to a mere congregational decree. (See on this point: e. g. Grisar, Galileistudien, 1882, 171 seq. Cr. Pesch, Theol. Zeitfragen, Erste Folge, 1900, III. Egger, Streiflichter ueber die freiere Bibelforschung, 1889.)

It would be erroneous to think that only in recent times, after the embarrassment caused by the regrettable Galileo decision the subtle distinction had been invented that congregational decisions are not binding on Catholics with absolute force. This was taught by theologians long before the Galileo case caused any excitement. In this sense the celebrated writer on Moral Theology, Lacroix, said: “The declarations of none of these Congregations are infallible… No infallibility is promised to the Congregation in so far as it is viewed as separate from the Pope” (Theologia Moralis, 1729, I, n. 215). Raccioli, soon after the Galileo trial, wrote: “The Holy Congregation of Cardinals as separate from the Pope cannot give to any proposition the proper authority of faith.” And he adds: “There being extant no decision of the Pope, or of a Council directed and confirmed by him, the proposition of the sun moving and the earth standing still cannot on the strength of a congregational decree be considered a truth that must be believed”(Almagestum novum, 1651, I, 52).

The obligation to give interior assent also to an authority not infallible, cannot seem strange if this authority offers a guarantee for the truth commensurate to the assent demanded. We certainly ask of a child to receive the instruction from his parent and teacher with internal assent, so far as the latter does not run counter to its instinct for the truth, else the education of the child and the needful influence over its intellectual life would be impossible. Upon the Church has been bestowed by her divine Founder the task of guiding the faithful authoritatively in the educational matters committed to the Church, and not only in their youth but throughout their lives. This guidance in religion and morality would be impossible if the faithful could constantly deny their internal assent to the instruction of the Church, which is given generally in a form that is not infallible. The full power of the Church to teach with authority implies a corresponding duty of the faithful to assent to her teachings as far as this is possible. Does not the scientific specialist think himself obliged to accept a proposition on the strength of a certain authority, even if the latter's infallibility is not established? He reads in his scientific periodical and finds in it the report of special researches made by a colleague. He cannot examine them over again, yet he accepts them because of the reliability of his colleague, in which he sees the guarantee of truth. Likewise, only more so, does the Catholic owe it to his sense of truth to impose upon himself an assent even where the representatives of the teaching authority of the Church are not endowed in their decision with the gift of infallibility. For he knows that even in such teachings the Church is commonly under the guidance of the Holy Ghost, who will seldom tolerate error. He is promised to the teaching Church for the safe guidance of the faithful; these declarations are, however, the ordinary doctrinal utterances of that ecclesiastical office. And the Holy Ghost cannot permit that the teaching authority should by a wrong decision forfeit the confidence it enjoys.

Moreover, this authority ranks very high even when looked at from a purely human standpoint. Those who are invested with it are mostly men of great learning, competent to give such doctrinal decisions by virtue of their experience and position, and learned advisers are at their side. They are guided by the tradition and wisdom of a universal Church, which measures its history by thousands of years: the decisions, too, are for the most part but the application or repetition of previous doctrinal utterances. Besides, there is the hesitating caution which advances to a decision only after long deliberations, and in undemonstrated matters usually refrains from decision; a caution which has increased still more in recent times, since so many subtle questions have arisen on the boundaries of science and faith. It is also known that many inquisitive eyes are constantly turned on Rome, and a single wrong decision might entail most disagreeable consequences for friend and foe. The pressure must be very great before a much-disputed question is taken up at all.

Of course it is by no means impossible that difficulties may pile up in such a way that an error may really be made. History knows of such a case. But the very fact that the one case of Galileo is always quoted, and, therefore, that in the long history of the Congregations this is considered to be almost the only case of importance, is a proof how carefully the Congregations proceed, and that supernatural aid is granted them. An institution which in the course of its long existence had to reply to innumerable questions and against which only one wrong decision of importance can be pointed out, must necessarily be an exemplary institution. An institution so free from human error must surely be guided by the Holy Ghost. Compare with this the many cases in which science has had to correct itself, had to abandon its long-championed propositions as untenable.

Thus, in a given case, the decision is not difficult for the Catholic. On one side stand the representatives of a science which has erred, very often, incomparably more frequently than the ecclesiastical teaching authority, and which lacks the special aid of God. On the other side is the ecclesiastical authority, which has almost never erred, and which enjoys special divine aid; moreover, it examines into its questions with greater caution and care, because it has more to lose. In addition it is almost invariably able to point to a large number, and frequently the majority, of savants who indorse its decisions, because these mostly concern disputed questions not yet scientifically determined. Hence the Catholic will find no difficulty in presuming that the decision is in accord with the truth; the more so because, as a rule, he himself is unable to examine scientifically both sides of the question.

Should any one, nevertheless, be clearly convinced, by substantial and valid reasons, that there has been prejudgment, then he would not be any longer obliged to give it his interior assent: truth before all else. It would be easy, too, by presenting reliable information to an authoritative quarter, to secure the triumph of the truth. However, in this case a man must be ever on his guard against the tendency to overrate his own arguments. In excitement he easily thinks himself to be certainly in the right, but when considering the matter quietly before God and his conscience, he will rarely come to the conclusion that it would be wise to set his judgment above the decision. In the case of Galileo the decision of the Congregation was by no means opposed by a clear conviction of the truth of the opposite.

Take, for instance, a more recent decision of the Congregation, forbidding craniotomy. It has often been denounced. The question was submitted to the Congregation of the Holy Office whether it were permissible to teach that craniotomy is allowable in case the mother cannot give birth to the child, and that both will have to die unless the child be killed and removed by a surgical operation. The Congregation answered twice in the negative, in May and August, 1889. Neither craniotomy, nor any operation implying the direct murder of the child or mother can be taught to be permissible. The reason on which the answers were based is that the direct murder of an innocent person in order to save human life is never allowable; and this applies to the murder of a child, which has as much right to its life as any other person. In the case of craniotomy we have the direct murder of the child. We, too, shall have to admit, if we judge according to the objective morality of the action, that the Congregation is in the right; though it may seem hard to let both mother and child die rather than take a life directly, we shall have to admit that it is more in accord with the sanctity of the moral law than the opposite, though the latter may seem preferable to medical practice. Viewed in the interest of truth and the purity of the moral law, it is gratifying to know that there is a court courageous enough to uphold this law always and everywhere, even when it becomes hard.

So much about assenting to doctrinal decisions that are not infallible.

In regard to infallible decisions, the Catholic knows that there are certain truths which no result of science can contradict. To these decisions he owes unconditional submission, and he gives it with conviction: he knows the promise, “I am with you always, even unto the consummation of the world.” New decisions of this kind are very rare. When the dogma of the Infallibility of the Pope was proclaimed in 1870, the fear was frequently expressed that the Head of the Roman Church would hasten to make the fullest use of this prerogative, by erecting theological barriers at all nooks and corners in the realm of thought. The fear did not come true; it was unfounded.

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1

Whenever we use here the word “modern,” we do not take it in the sense of “present,” – the Christian view of the world is also a present one, and is still of the utmost importance, – but in the sense of “new” in contrast to the time-honoured and inherited.

2

The difference between the Protestant and the Catholic manner of reasoning is stated by the convert, Prof. A. von Ruville, as follows:

“My mind had harboured up to now the characteristically Protestant thought that I, from my superior mental standpoint, was going to probe the Catholic Church, that I was going to pass an infallible judgment on her truth or untruth, and this in spite of my being ready to acknowledge the truth in her. But now I became more and more conscious of the fact that it was the Church who had a right to pass judgment on me, that I had to bow to her opinion, that she immeasurably surpassed me in wisdom. Many details, which I was inclined to criticize, demonstrated this to me, for in every instance I recognized that it was my understanding that was at fault, and that what appeared to me as an imperfection was rooted in the deepest truth. In this way I was gradually brought to the real Catholic standpoint, to accept the doctrines immediately as Truth, because they proceeded from the Church, and then to endeavour to understand them thoroughly, and to reap from them the fullest possible harvest of Truth. Formerly, with regard to Protestant doctrines, I always retained my independence and the sovereignty of my judgment. Why should I not have had my own opinion, when every denomination and every theologian had an individual opinion? How different with the Catholic Church. Before her sublime, never varying wisdom, as it is proclaimed by every simple priest, I bowed my knees in humility. Compared to her experience of two thousand years my ephemeral knowledge was a mere nothing” (Back to Holy Church, by Dr. Albert von Ruville, pp. 30, 31).

3

Infallible teachings are often also called dogmas. But they are not always dogmas in the strict sense. In the strict sense dogmas are such truths as are contained in divine revelation, and are proclaimed by the infallible teaching authority of the Church to be believed as such by the faithful. In a broader sense those tenets are often called dogmas which are presented by revelation or by the Church as infallible truths. In this sense all teachings of faith clearly found in Holy Scripture are dogmas, even if not declared by the Church. In this sense Protestants, too, believe in revealed dogmas.