41. "SCIENCE"

Here is an idol that has multitudes of worshippers, including the wise, the intellectual, and the cultivated of the earth, and whose great achievements are frequently extolled from prominent pulpits. Science is proclaimed as a great goddess. She advances majestically and triumphantly, sweeping away, with her puissant arm, the obstacles that would bar human progress. She blesses mankind in many ways, teaches this and that, surprises her devotees daily with fresh marvels, works mighty miracles, manifests great signs and wonders, and eventually is to transform the world.

We should recall at this point the part which the leaders of modern thought assign to "Science" in the great movements of the day. From what they say about "Science," it will be seen that we indulge in no exaggeration in characterizing the latter as one of the most conspicuous idols of this idolatrous generation.

I wish it to be clearly understood that it is solely against the theological use (or abuse) which, in our day, is so freely made of the abstraction called "Science," that I utter my earnest protest—a use which I unhesitatingly characterize as sheer idolatry. There is undoubtedly a strong tendency in the mind of the average man to exaggerate the physical benefits which have come to humanity through the better comprehension of the materials and forces of nature, and in general through those pursuits which are classed as "scientific." But this exaggeration of physical benefits is a small matter. When, however, we have spiritual results attributed to Science, and not only so, but results of a revolutionary character—nothing less, in fact, than the removal of the ancient foundations of faith, and the substitution therefor of other foundations entirely of modern construction and human fabrication—we have to deal with a matter of the very highest importance. We have no quarrel whatever with the investigation of the physical

AN IMAGINARY "SCIENCE"

universe, nor with those who devote themselves thereto, though we expect no real gain to mankind from their efforts. Nothing is worthier of the natural powers of man than the study of the works of God, which "are great, and are sought out of all them that have pleasure therein" (Ps. exi. 2). I believe that no true man of Science (and I have enjoyed the acquaintance of many) will take exception to this protest against the use which the new theologies are making of an imaginary "Science," a creature of their own imaginations, having no real existence.

Thus the Modernists declare their task to be the bringing of "the religious experience of Christianity into line with the data of contemporary science and philosophy"; while at the other extreme, that of advanced Protestantism, Mr. Campbell declares the New Theology to be "the religion of Science," "the recognition that, upon the foundations laid by modern Science, a vaster and nobler fabric of faith is rising than the world has ever before known."

Mr. Newman Smith declares that "the two factors of modern civilization are Science and Democracy," and that the Modernists are "laying broad foundations in history, science, and democracy."

In full accord with these utterances are the conclusions stated by Dr. Broda in his article on "The Future of Religion." He says, for example, that among all the white races "the historic faith has been saturated with new scientific and social ideas"; that among the causes of the current revolution in religions "the first place must be given to the discoveries of modern science"; that among agnostics there are tendencies towards "realizing the religious significance of the new discoveries of science"; that even among the semi-civilized nations "are springing up new creeds which are cultivating the modern scientific spirit"; and finally, that "the religion to come will be rooted in the new concepts of science and the modern social spirit."

Such statements as these, coming from leaders of movements apparently far apart, and yet in such striking accord on this point, render it highly important that we should inquire closely into the exact relation between "Science" and human welfare. "And this we will do, if God permit."

Furthermore, church-goers are often exhorted by the preachers of our day to consider what untold benefits Science has bestowed upon mankind. They are reminded that Science has illumined the pathway of humanity, dispelling the darkness of past ages, and is still prosecuting the gigantic undertaking of banishing ignorance and superstition from the earth. It is Science that is relieving want, and is blessing humanity by unlocking the storehouse of nature; while He who filled that storehouse is too often forgotten. It is Science that has stricken off the shackles that once fettered the human intellect. It is Science that, unwearied by past

"TEACHINGS OF SCIENCE"

achievements but rather stimulated thereby, is about to do yet more startling things, for which the world waits with breathless expectation.

And not only so, but Science is now put forward as the great Teacher, to which men are bidden to look for a sure and progressive revelation of truth. We commonly hear references, in the most reverential tones, to "the teachings of Science." As an authority on Truth, and a revealer of the same, Science is exalted to a place higher than that accorded to the Word of God; and people who have no means of investigating such statements are repeatedly assured that Science has detected and corrected many errors in the Scriptures. I speak of what is commonly heard from the pulpits of our churches, and what nearly all church-goers have heard again and again. The Lord Jesus said that the Scriptures cannot be broken. But the occupants of some of our pulpits take it upon themselves to assure their congregations, on the authority of Science, that the Scriptures have been broken, and have been shown to be in many places exceedingly untrustworthy. It is the word of Science, which, according to this class of preachers, is really to be trusted.

It is well for us to understand clearly that the spirit of "Science" is not friendly to Christianity, but is, on the contrary, its deadly foe. This ought not to be, since the study of any part of creation should tend to reveal to the teachable mind the identity of the God of nature with the God of revelation. But since the spirit of modern science is manifestly "the spirit of the world" (1 Cor. ii. 12), "the spirit that now works in the children of disobedience," let us recognize it as an enemy, suspect all its fair professions, and, when occasion offers, smite it in the name of the Lord.

When the Ark of the Lord, containing the tables of the Law of God, was brought into the temple of Dagon, the image of Dagon fell on his face to the earth before the Ark. And it was to no purpose that the worshippers of Dagon set him in his place again; for "when they arose early on the morrow morning, behold, Dagon was fallen upon his face to the ground before the Ark of the Lord; and the head of Dagon and both the palms of his hands were cut off upon the threshold; only the stump of Dagon was left to him" (1 Sam. v. 3, 4).

So it will be if we bring the Word of the Lord to bear upon this modern Dagon whom religious men worship under the name of "Science." It will be seen to be without head or hands;—devoid of true wisdom and knowledge, and impotent to accomplish anything for the benefit of its worshippers.

Christian people will also do well to remember that among "the assured results of Science" one of the most conspicuous is this, that the imaginary Science of which we are speaking has made infidelity, not only respectable, but actually a mark of superior learning