of the Divine Spirit working in men as they seek to know God. The language used had at times the over-emphasis which is common in devotional literature. But men spoke of realities which they had experienced. That their convictions were genuine their good works abundantly showed. Their faith was a power. Unfortunately, it was joined to a cosmology which was fated to be destroyed by the progress of science. The ravages made in their scheme by geology were already ominous in the year 1823. The faith, it was felt, was in danger. Wisdom pointed to the acceptance of new scientific truths. But it is given to but few to "greet the unseen with a cheer." So the Tractarians, the religious reformers who then arose, men of piety and ability, turned to the past for safety. They resuscitated Catholicism, a vast elaboration of Christ's teaching, derived from many sources during the decline of classical civilization, and redeveloped on the basis of Aristotle's philosophy during the middle ages. Their action was a jump out of the frying pan into the fire, for the system which they embraced not only contained the cosmology now repudiated by educated men, but was also a synthesis of religious ideas of pagan origin combined with philosophic concepts now obsolete. English religion is still struggling with this burden, and, as I see the matter, no healthy reconciliation between science and organized Christianity is possible until it is cast aside. Let us admit that the Oxford movement has done good in adding beauty to worship. Among many clergy whom it influenced it produced a high standard of devotion and hard work. But in the background, ever more definite, is a conflict of ideas. When that conflict is over a new phase of English religion will begin. As I have indicated, I believe that we shall regain the evangelicalism of men like Wesley and Simeon, but it will be combined with that outlook on the world which modern science has constructed. Men of science can do much to help the community during the period of transition through which we are now passing. Their reverence for truth can be made an inspiration of especial value to pious souls. Among men of science there is the moral austerity without which the finest intellectual work is seldom, if ever, achieved. During the last generation, moreover, they have shown a steadily increasing sympathy with religion, an enhanced appreciation of the unique power of Christianity, at its best, to serve the human race, to foster spiritual progress while preserving spiritual freedom. I would urge all men of science whom my words may reach to take every opportunity to set forth their religious ideals, to show how, in their own minds. Christianity and science interact. Personally, I think it unreasonable to demand that their language should be orthodox. The great master of my thinking is Hort, the only theologian of the nineteenth century who began with a thorough scientific training. And Hort said: Progress in theology must come "by perilous use and perilous reform." The religious sincerity of able men with trained minds is of value in itself. And, I am convinced, the essentials of Christianity will survive by their own inherent strength. A faith worth having needs no artificial protection. Individually each one of us may make mistakes: in the end truth will prevail through honest argument. The great American divine, Phillips Brooks, laid down the principle to which all who speak of religion should be loyal. "Say nothing which you do not believe to be true because you think it may be helpful. Keep back nothing which you know to be true because you think it may be harmful." Already it is becoming more usual to ask laymen of eminence to speak on religious topics, to preach in places of worship. I eagerly desire the custom to spread. In the religious life of the nation we need all the contributions that religious men can make, and not least at the present time do we need the religious witness of men of science. |