The Warfare of Science. Andrew Dickson WhiteЧитать онлайн книгу.
this most unfortunate conviction, that Science and Religion are enemies; simply in driving away from religion hosts of the best men in all those centuries. The result was wholly bad. No optimism can change that verdict.
On the other hand, what was gained by the warriors of science for religion? Simply, a far more ennobling conception of the world, and a far truer conception of Him who made and who sustains it.
Which is the more consistent with a great, true religion—the cosmography of Cosmas, or that of Isaac Newton? Which presents the nobler food for religious thought—the diatribes of Lactantius, or the astronomical discourses of Thomas Chalmers?
ASTRONOMY
The next great battle was fought on a question relating to the position of the earth among the heavenly bodies. On one side, the great body of conscientious religious men planted themselves firmly on the geocentric doctrine—the doctrine that the earth is the centre, and that the sun and planets revolve about it. The doctrine was old, and of the highest respectability. 18 The very name, Ptolemaic theory, carried weight. It had been elaborated until it accounted well for the phenomena. Exact textual interpreters of Scripture cherished it, for it agreed with the letter of the sacred text. 19
But, most important of all, it was stamped with the seal of St. Thomas Aquinas. The sainted theologian—the glory of the Mediæval Church, the "angelic doctor"—he to whom it was believed an image of the Crucified had spoken words praising his writings—had shown in his treatise on the Heaven and Earth, by philosophy, theology, and revelation, that the position of the earth must be in the centre. 20
Still the germs of the heliocentric theory 21 had been planted long before, and well planted; it had seemed ready even to bloom forth in the fifth century, from the mind of Martianus Capella, and in the fifteenth from the mind of Cardinal de Cusa; but it could not be forgotten that St. Thomas had elaborated the opposite view; the chill of dogmatism was still over the earth, and up to the beginning of the sixteenth century there had come to this great truth neither bloom nor fruitage. 22
Quietly, however, the soil was receiving enrichment, and the air warmth. The processes of mathematics were constantly improved, the heavenly bodies were steadily though silently observed; and at length appeared, afar off from the centres of thought, on the borders of Poland, a plain, simple-minded scholar, who first fairly uttered to the world the truth, now so commonplace, then so astounding, that the sun and planets do not revolve about the earth, but that the earth and planets revolve about the sun, and that man was Nicholas Kopernik. 23
Kopernik had been a professor at Rome, but, as this truth grew within him, he seemed to feel that at Rome he was no longer safe. 24
To publish this thought was dangerous indeed, and for more than thirty years it lay slumbering in the minds of Kopernik and the friends to whom he had privately intrusted it.
At last he prepares his great work on the Revolution of the Heavenly Bodies, and dedicates it to the pope himself. He next seeks a place of publication. He dares not send it to Rome, for there are the rulers of the older Church ready to seize it. He dares not send it to Wittenberg, for there are the leaders of Protestantism no less hostile. It is therefore intrusted to Osiander, of Nuremberg. 25
But, at the last moment, Osiander's courage fails him. He dares not launch the new thought boldly. He writes a groveling preface; endeavors to excuse Kopernik for his novel idea. He inserts the apologetic lie that Kopernik propounds the doctrine of the movement of the earth, not as a fact, but as an hypothesis; he declares that it is lawful for an astronomer to indulge his imagination, and that this is what Kopernik has done.
Thus was the greatest and most ennobling, perhaps, of scientific truths—a truth not less ennobling to religion than to science—forced, in coming into the world, to sneak and crawl. 26
On the 24th of May, 1543, the newly-printed book first arrived at the house of Kopernik. It was put into his hands; but he was on his death-bed. A few hours later he was beyond the reach of those mistaken, conscientious men, whose consciences would have blotted his reputation, and perhaps have destroyed his life.
Yet not wholly beyond their reach. Even death could not be trusted to shield him. There seems to have been fear of vengeance upon his corpse, for on his tombstone was placed no record of his life-long labors, no mention of his great discovery. There were graven upon it affecting words, which may be thus simply translated: "I ask not the grace accorded to Paul, not that given to Peter; give me only the favor which thou didst show to the thief on the cross." Not till thirty years after did a friend dare write on his tombstone a memorial of his discovery. 27
The book was taken in hand by the proper authorities. In due time it was solemnly condemned; to read it was to risk damnation; and the world accepted the decree. 28 The earnest theologians of the period immediately wheeled their batteries of sacred learning to support the Church in its effort to beat back the terrible doctrine that the earth revolves about the sun. Among the most vigorous of them in Northern Europe was Fromundus. From the shadow of the Cathedral of Antwerp he sent forth his famous treatise, the Anti-Aristarchus, full of the strongest arguments against the new theory. His very title-page was a contemptuous insult to the memory of Kopernik, since it paraded the assumption that the new truth was only an old and exploded theory of Aristarchus. He declares that "sacred Scripture fights against the Copernicans." To prove that the sun revolves about the earth, he cites the passage in the Psalms which speaks of the sun "which cometh forth as a bridegroom out of his chamber." To prove that the earth stands still, he quotes the passage from Ecclesiastes, "the earth standeth fast forever." To show the utter futility of the Copernican ideas, he indulges in scientific reasoning as he understands it—declaring that, if the hated theory were true, "the wind would constantly blow from the east; we should with great difficulty hear sounds against such a wind;" that "buildings, and the earth itself, would fly off with such a rapid motion;" and, greatest weapon of all, he works up, by the use of Aristotle and Thomas Aquinas, a demonstration from theology and science combined, that the earth must stand in the centre, and that the sun must revolve about it. 29
Doubtless many will at once exclaim against the Roman Catholic Church for this. Justice compels me to say that the founders of Protestantism were no less zealous against the new scientific doctrine. Said Martin Luther: "People gave ear to an upstart astrologer, who strove to show that the earth revolves, not the heavens or the firmament, the sun and the moon. Whoever wishes to appear clever must devise some new system, which of all systems is, of course, the very best. This fool wishes to reverse the entire science of astronomy. But Sacred Scripture tells us that Joshua commanded the sun to stand still, and not the earth."
Melanchthon, mild as he was, was not behind Luther in condemning Kopernik. In his treatise, Initia Doctrinæ Physicæ, he says: "The eyes are witnesses that the heavens revolve in the space of twenty-four hours. But certain men, either from the love of novelty, or to make a display of ingenuity, have concluded that the earth moves; and they maintain that neither the eighth sphere nor the sun revolves.... Now, it is a want of honesty and decency to assert such notions publicly, and the example is pernicious. It is the part of a good mind to accept the truth as revealed by God, and to acquiesce in it." Melanchthon then cites passages from the Psalms and from Ecclesiastes which he declares assert positively and clearly that the earth stands fast, and that the sun moves around it, and adds eight other proofs of his proposition that "the earth can be nowhere, if not in the centre of the universe." 30
And Protestant people were not a whit behind Catholic in following out these teachings. The people of Elbing made themselves merry over a farce in which Kopernik was the main object of
For supposed agreement of Scripture with Ptolemaic theory, see Fromundus,
See
For
For general statement of De Cusa's work, see
For improvement of mathematical processes, see
Kopernik's danger at Rome. The
"Anti-Aristarchus | Sive | Orbis-Terræ | Immobilis | In quo decretum S. Congregationis S. R. E. | Cardinalium | IƆC. XVI adversus Pytha | gorico-Copernicanos editum defenditur | Antwerpiæ MDCXXXI."
For dangers at Wittenberg, see
Osiander, in a letter to Copernicus, dated April 20, 1541, had endeavored to reconcile him to such a procedure, and ends by saying, "Sic enim placidiores reddideris peripatheticos et theologos quos contradicturos metuis." See
The "proper authorities" in this case were the "Congregation of the Index," or cardinals having charge of the "Index Librorum Prohibitorum." Recent desperate attempts to fasten the responsibility on them as individuals seem ridiculous in view of the simple fact that their work is sanctioned by the highest Church authority, and required to be universally accepted by the Church. Three of four editions of the "Index" in my own possession declare on their title-pages that they are issued by order of the pontiff of the period, and each is prefaced by a special papal bull or letter. See, especially, Index of 1664, issued under order of Alexander VII., and that of 1761, under Benedict XIV. Copernicus's work was prohibited in the Index "
See Fromundus's book, cited above,
See