The Chautauquan, Vol. 04, October 1883Chautauqua Literary and Scientific Circle
Philosophy
The Chautauquan, Vol. 04, October 1883
Chautauqua Literary and Scientific Circle
Chautauqua Institution -- Periodicals; Chautauqua Literary and Scientific Circle -- Periodicals
Assuming that you are willing to follow such a course of study as
we have sketched, either to remove doubts which may be lingering in
your own mind, or to aid some brother in his struggle to win the
repose which you have gained, we shall, at the outset, offer some
suggestions as to the spirit and the method by which your work should
be characterized. It is of much importance to know, what is, and what
is not, within our reach.
1. Do not assume the possibility, in the present state of our
knowledge, of demonstrating a perfect agreement between science and
scripture, or rather between the inferences of the philosopher and
the interpretations of the theologian. Much remains to be ascertained
before that result can be realized. The natural sciences are
confessedly incomplete; some of them are only in their infancy, and
can teach us little. Many years may pass before they can be brought
into perfect accord with the Bible. As the facts of natural science
have not been all ascertained and classified, as its laws have not been
all recognized, and as the inferences of to-day may be modified by
the discoveries of to-morrow, it is absurd to be demanding immediate
evidence of a perfect agreement between science and scripture. Apparent
contradictions are, at the present stage unavoidable. There must first
be an exact and exhaustive examination of all those points at which the
scriptures and the sciences touch each other; for so long as a single
fact or a single law remains unknown, some important or essential
truth, intimately related to the Bible, may be concealed. While the
natural sciences continue incomplete, natural theology must necessarily
have an imperfect foundation. As confessedly dependent on what is
incomplete, natural theology can have neither the comprehensiveness
nor the definiteness which characterizes supernatural theology, as
dependent on what is now complete and unvarying. We can not force the
legitimate yet somewhat incoherent teachings of the one book—the works
of God—of which but a few leaves have been separated, scanned and
paged, into perfect harmony with the teachings of the other book, whose
revelation of truth has been finished, accredited, and closed.
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