The Relation of Science and Religion.pdf - Online Christian Library
The Relation of Science and Religion.pdf - Online Christian Library The Relation of Science and Religion.pdf - Online Christian Library
INORGANIC ELEMENTS. 103of energy can be brought into existence byany process at our command, is simply astatement of the invariability of the quantityof energy in the universe, -a companionstatement to that of the invariability of thequantity of matter." *The position is now reached at which it becomespossible to combine the results of scientificresearch as to matter and energy intoa harmonious unity, with which to test theview of the world recognized by religiousthought. Religion as an intelligent and devotionalacknowledgment of a Supreme Being,involves a very clear and definite conceptionconcerning the origin of the universeand its continuance. What is thus impliedwill be best indicated by negative as well aspositive statements, in some such form as thefollowing. First, negatively, the world we inhabitdoes not carry within it any explanationof the origin of its own existence; that is tosay, neither the materials existing, nor theforces operating, are sufficient to account forits origin; neither can it have had existencewithout beginning. In positive form, the universecan be accounted for only by that whichRemnt Advances of Physioal Science, p. 17.
104 SCIENCE AND RELIGION.transcends itself; the supernatural is the keyto the natuial; Nature is a creation to be attributedto an Intelligent First Cause.Are science and religion here in harmonyin the form and measure compatible in thecircumstances ? This qualified and guardedform of the question is obviously required,for religious thought does not profess to bescientific, or in any sense authoritative as tothe phenomena of nature, that is, as to thefacts which observation alone can ascertain,or as to the immediate causes by which thesefacts are to be explained. On the other hand,science is exclusively a knowledge of nature,consisting of methodized observations concerningdistinct orders of facts, and rationalinferences founded upon these. It can notin true sense be concerned with the supernatural,but can only present conclusions asto the order and processes of nature, whichby subsequent and independent exercise ofour intelligence may be contemplated in theirrelation to the conception of the supernatural,as Intelligent First Cause. This subsequentexercise of thought, whether criticalor constructive, is more properly the taskof philosophy, in prosecution of .those re-
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104 SCIENCE AND RELIGION.transcends itself; the supernatural is the keyto the natuial; Nature is a creation to be attributedto an Intelligent First Cause.Are science <strong>and</strong> religion here in harmonyin the form <strong>and</strong> measure compatible in thecircumstances ? This qualified <strong>and</strong> guardedform <strong>of</strong> the question is obviously required,for religious thought does not pr<strong>of</strong>ess to bescientific, or in any sense authoritative as tothe phenomena <strong>of</strong> nature, that is, as to thefacts which observation alone can ascertain,or as to the immediate causes by which thesefacts are to be explained. On the other h<strong>and</strong>,science is exclusively a knowledge <strong>of</strong> nature,consisting <strong>of</strong> methodized observations concerningdistinct orders <strong>of</strong> facts, <strong>and</strong> rationalinferences founded upon these. It can notin true sense be concerned with the supernatural,but can only present conclusions asto the order <strong>and</strong> processes <strong>of</strong> nature, whichby subsequent <strong>and</strong> independent exercise <strong>of</strong>our intelligence may be contemplated in theirrelation to the conception <strong>of</strong> the supernatural,as Intelligent First Cause. This subsequentexercise <strong>of</strong> thought, whether criticalor constructive, is more properly the task<strong>of</strong> philosophy, in prosecution <strong>of</strong> .those re-