  “He is not for our turn, and he is contrary to our doings”; thus spoke in bygone ages the children of this world. “Let us therefore lie in wait for the just.... He boasteth that he hath the knowledge of God and calleth himself the Son of God” (Wisdom ii, 12 seq.). Centuries later the children of the world treated in the same manner God's Son and His doctrine. And in these days, when the science of the faith is to be driven from the rooms of the school, let us recall that in olden times the children of the world planned similarly. In the days when the private and public life of Europe's nations was permeated with the Christian faith, and their ideas were still centred in God and eternity, then the science of the faith was held to be the highest among the sciences, not only by rank but in fact. And when, in the budding desire for knowledge, they erected universities, the first and largest of them, Paris University, was to be the pre-eminent home of theology, and wherever theology joined with the other sciences it received first honours. Thus it was in the days of yore, and for a long time. The secular tendency of modern thought led to the gradual emancipation of science from religion; unavoidably, its aversion for a supernatural view of the world soon turned against, and demanded the removal of, the science representing that view. Reasons for the demand were soon found. Thus the removal of theology from the university has become part and parcel of the system of ideas of the unbelieving modern man; the liberal press exploits the idea whenever occasion offers. Resolutions to this effect are introduced in parliaments and diets, meetings of young students [pg 399] What are the reasons advanced? Many are advanced; the main reason is usually disguised; we shall treat of it when concluding. In the first place we are again met by the old tune of free science, which has been in our ears so long; the rooms of the colleges, it is said, are destined for a research which seeks truth with an undimmed eye, and not for blindfolded science confined to a prescribed path. No need to waste words on this. Just one more reference may be permitted us, namely, to the study of law. There is hardly another science with less latitude than the science of law. Its task is not to doubt the justification of state laws, but to look upon constitutions and statutes as established, to explain them, and by doing so to train efficient officials and administrators of the law. When explaining the civil code the teacher of law has small opportunity for pursuing “free search after truth”; neither will his pupil be tested at examinations in the maxims of a free research that accepts no tradition; he will have to prove his knowledge of the matter that had been given to him. Yet no one has ever objected to the teaching of jurisprudence at the university. Therefore the objection cannot be valid that theology is restricted to the established doctrines of its religion and has to transmit them without change to its future servants. It should be borne in mind that our universities are not intended for research only, but also, and chiefly, for training candidates for the professions. This disposes at the same time of the objection that theology has to serve ecclesiastical purposes outside of and foreign to science. Religious science, like any other science, serves the desire that strives for truth. True, it serves also for the practical training of the clergyman for his vocation. But shall we eliminate from science the interests of practical life? Then medicine and legal science would also have to be excluded, and for these there would be planted only sterile theories, and the universities transformed into a place of abstract intellectualism. Again it is argued that religion and faith are not really cognition and knowledge, but only the products of sentiment, and hence theology has no claim to a place among the sciences; that religion can only be a subject for psychology which lays bare its roots in the human [pg 400] Thus we come back to the principles of an erroneous theory of knowledge. No need to demonstrate again that the Christian belief is built upon the clear perception of reason, and that it is not a sentimental but a rational function. But has not the Church her theological seminaries? Let theology seek refuge there! We answer the Church herself desires this; she does not like theological faculties, they are in her eyes a danger to the faith. Now, if the Church would be deprived of her authoritative influence upon the appointment of professors at theological faculties and upon the subject of their teachings, consequently, if there would be jeopardized the purity of belief of the candidates for priesthood, and through them of the people, then, we admit, the Church would rather forego theological faculties at state-universities. This could not be done without considerable injury to the public prestige of the Church, to her contact with worldly sciences and their representatives and disciples, even to the scientific study of theology. In the latter particularly by the loss of the greater resources of the state, and by the absence of inducement to scientific aim, which is more urgent for theologians than for others at college. Neither would the state escape injury, because of the open slight and harm to religion, and of lessening its contact with the most influential body in Christian countries. But if the Church is assured of her proper influence on the faculties, she has no reason for an unfriendly attitude toward them. The object the Church seeks to achieve in her seminaries is the clerical education of her candidates, their ascetic training, the introduction into a life of recollection and prayer, into an order of life befitting priests; this cannot be sufficiently done in the free life at the university. This is not a bar to scientific instruction by the theological faculty. Seminary and faculty supplement one another. We see very frequently, at Rome and outside of Rome, the theological school separated from the seminary with the approval of the Church. But all these objections do not give the real reason, the roots lie deeper. [pg 401]When the Divine Founder of our Religion stood before the tribunal of Judea He said: “My kingdom is not of this world: if my kingdom were of this world, servants would strive for me.” This was the whole explanation of why He stood there accused. The guardian of the doctrine of her Master may use these words to explain the fact that, in the eyes of many, she stands to-day accused and defamed. The mind of modern man has forsaken the world of the Divine and Eternal; no longer is he a servant of this kingdom. His ideals are not God and Heaven, but he himself and this world; not the service of God, but human rights and human dignity. This view of the world, which cannot grasp the wisdom of Jesus Christ, and which takes offence at the Cross, also takes offence at a science that confesses as the loftiest ideal Jesum Christum, et hunc crucifixum. The real kernel of the question is: Does the Christian religion in its entirety still serve the purpose of to-day—or does it not? is it to remain with us, the religion wherein our fathers found the gratification of their highest mental aims, the religion that gave Europe its civilization and culture, that created its superior mental life, and still rules it to this hour? Or shall religion be expelled by a return to a heathendom which Christianity had overthrown? “We do not want Him to rule over us”—there is the real reason for the modern antipathy to Catholic theology. Else, whence the excited demand for its removal? Because it is superfluous? Even if this were the fact, there is many a category of officials, the little need of which can be demonstrated without difficulty, yet no one grows excited about it; many expenditures by the state are rather superfluous, yet there is no indignation. No, the matter at issue is not so much the scientific character of theology, nor misgivings about its progress or its freedom; the real question is this: Do we Desire to Remain Christians?For if we still recognize the Christian religion as the standard for our thought, if we are persuaded that it must remain the foundation of our life, then there can be no doubt that its facts, its truths, and standards of life require scientific presentation; [pg 402] Surely a science ranks the higher, the higher its object and its sources, the surer its results, and the greater its significance for the most exalted aim of mankind. The subject of theology is God and His works, the ultimate causes of all things in God's eternal plan of the universe, the “wisdom of God in a mystery, a wisdom which is hidden, which God ordained before the world, unto our glory” (1 Cor. ii. 7). Therefore it is wisdom; for “the science of things divine is science proper” (Augustinus, De Trinit. xii, 14). A science, having as its subject Greek architecture, geography, or physical law, may claim respect, yet it must step back before a science of Religion, that rises to the highest sphere of truth by a power of flight that participates in the omniscience of the Holy Ghost; for such is the faith. For this reason its results, in so far as they rest on faith, are more certain than the results of all other sciences. Finally, the aims of life which theology serves are not physical health or advantages in the external life, but the knowledge of God, the spread of His kingdom on earth, and the eternal goal of all human life. So long as the Christian religion is the valued possession of the people of a country, and the roots of their lives rest more in Christianity than in mathematics, astrophysics, or Egyptology, so long is the science of religion entitled to a seat at the hearth of the sciences; and the people, then, have the right to demand that the servants of religion get their education at the place where the other leading professions get their training. If the state considers it its duty to train teachers of history and physics for the benefit of its citizen, then it is still more its duty to help in the education of the servants of religion, who are called upon to care for more important interests of the people and state than all the rest of the professions. Let us consider the task of universities. As established in the countries of central Europe, they are destined to foster science in the widest sense, and to educate the leading professions: to be the hearth for the sum total of mental endeavour, this is their vocation; hence all things that contain truth and have educational value should join hands here. To eliminate the science of the highest sphere of knowledge would be tantamount to a mutilation of the university. Here all boughs and branches of human knowledge should be united into a large organism, of unity and community of work, of giving and taking [pg 403] The university should unite all active mental powers that lift man above the commonplace. But is there any stronger mental power than religion? It is the oldest and mightiest factor in mental life; it is as natural to man as the flower is to the field; his mind gravitates to a religious resting place, whence he may view time and eternity, where he may rest. Therefore religion demands a science that inquires into its substance, its justification, its effect on thought and life. Man strives to give to himself an account of everything, but most of all of what is foremost in his mind. A system of sciences without theology would be like an uncompleted tower, like a body without a head. The history of theology dates back to the very beginning of science and culture. If we trace the oldest philosophy we find as its starting point theological research and knowledge. Orpheus and Hesiod, who sang of the gods, and the sages of the oldest mysteries, were called theologians; Plutarch sees in the theologians of past ages the oldest philosophers, in the philosophers, however, the descendants of the theologians; Platoderives philosophy from the teachers of theology. Even more prominently was religious study and knowledge responsible for Hindoo, Chaldean, and Egyptian philosophy. Was it reserved for our age to discard all the better traditions of mankind? Shall victory rest with the destructive elements in the mental education of Europe? Against this danger to our ideal goods, theology should stay at the universities, as a bulwark and permanent protest. Theological Faculty in State and Church.For this reason the theological faculty has a birth-right at the university, whether state school or free university. Where it is joined to a state university, theology automatically becomes subordinate to the state, in a limited sense. More essential is its dependency upon the Church, because, being the science of the faith, theology is primarily subject to the authority and supervision of the Church. For the Church, and only [pg 404] In granting the license to teach, the Church does so in the self-evident presumption that the one so licensed will teach his students the correct doctrine of the Church, as far as it has been established; and he binds himself to do so by voluntarily taking the office, and more explicitly by the profession of the creed. If he should deviate from the creed later on, it is the obvious right of the Church to cancel his license. In this the Church only draws the logical conclusion from the office of the teacher and from his voluntary obligation. He holds his office as an organ of the Church, destined to lecture on pure doctrine before future priests. Whether or not he has honestly searched for the truth when deviating therefrom, this he may settle with his conscience; but he is incapacitated to act still further as an organ of the Church, and it is only common honesty to resign his office if he cannot fulfil any longer the obligations he assumed. The professor of theology is therefore in the first place a deputy of his Church. Also he is teacher at a state institution and as such a state official; he is appointed by the state to be the teacher of students belonging to a certain denomination, he is paid by the state, and may be removed by the state from his position as official teacher. But withal the right must not be denied to the Church to watch over the correctness of the Christian doctrine, and to make appointment and continuance in the teaching office dependent upon it. Indeed, this demand was urged by Prof. Paulsen, notwithstanding his entirely different position: he says: “The Catholic-theological faculties are in a certain sense a concession by the Church to the [pg 405] In a similar sense the Bavarian minister of education, Dr. V. Wehner, said, on Feb. 11, 1908, in the course of a speech in the Bavarian Diet: “Thus the Catholic professor of theology is bound to the standards of creed and morals as established by the Church. The decision as to whether a Catholic professor of theology teaches the right doctrine of the Church is not for the state to give, but for the Church alone.” “The business of the professors at theological faculties is to transmit the teachings of the Church to future candidates for the priesthood, and this is what they are employed for by the state. That the Church does not tolerate a doctrine to differ from her own is to me quite self-evident.” Hence we may conclude, “The attacks directed here and there in recent times against the continuance of Catholic theological faculties need not worry us in any way. Nor are they likely to meet with response at the places where the decision rests. Times have changed. Even non-Catholic governments are no longer blind to the conviction that an educated clergy must be reckoned among the most eminent factors for conserving the state” (Freiherr von Hertling). Even during the heated debates on the anti-modernist oath in the Prussian Diet and upper house, the importance of the theological faculties was acknowledged by the speakers, none of whom demanded the removal of these faculties, though outspoken in their criticism of the oath. Prime minister Bethmann-Hollweg declared on March 7: “Catholic students will get their training at the Catholic faculties the same as hitherto, even after the anti-modernist oath is introduced. The state never will claim for itself the authority to determine in any way [pg 406] There is no warrant for the view that theology is subject to a foreign power, and therefore it cannot claim a place in a state institution. In its external relations the theological faculty is subject also to the state, serving the public interests so much the better the more continually the priest by his activity influences the life of the people. By the way, why this urgent demand for state control in the pursuit of a science by a party that otherwise is striving zealously to put the university beyond the influence of the state? To be a state institution or not can only be an extrinsic matter to the university itself. Or has the science of medicine not enough intellectual substance and consistency to thrive at a free university? Is science as such a matter of state? Therefore, why find fault with theology because it will not be entirely subordinated to the state? Nor is it proper to call the Church a “foreign” power. It is certainly not a foreign power to theology; neither to the Christian state, that has developed in closest relation to the Church, which owes its civilization and culture to the Church, shares with her its subjects, and is based even to-day upon the doctrines and customs of the Church. Against Christ there arose the Jewish scribes and denounced His wisdom as error; the scribes have passed away, we know them no longer. To the Neoplatonics Christianity was ignorance, even barbarity; Manicheans and Gnostics praised as the higher wisdom Oriental and Greek philosophy adorned with Christian ideas. They belong to history. When the people of Israel came in touch with the brilliant civilization of Egypt, Assyria, and Greece, they often became ashamed of the religion of their forefathers, and embraced false gods; to-day we look upon their fancy of inferiority as foolishness, and we rank their religion high above the religious notions of the pagan Orient. Thus has truth pursued its way through the centuries of human history, often unrecognized by the children of men, scolded for being obsolete, nay, more, driven from its home and [pg 407] Then, perhaps, another observer, leaning against the pillars of history, and looking back upon the culture of this age, will realize that only one power of truth may rightly say: “Heaven and earth will pass away, but my words will not pass away”—Christ and His Church. Law and Freedom. An Epilogue.The great Renovator of mankind, in whom the pious Christian sees his God, and in whom the greater part of the modern world, though turned from faith, still sees the ideal of a perfect human being, hence also of true freedom, once spoke the significant words: “Et veritas liberabit vos, and the truth shall make you free” (John viii. 32). As all the words that fell from His lips are the truth for all centuries to come, so are these words pre-eminently true. There is in our times a strong tension felt between freedom on the one hand, and law and authority on the other; true freedom and true worth it sees too exclusively in the independent assertion of the self-will, and in the unrestrained manifestation of one's strength and energy, while law and authority are looked upon as onerous fetters. Our times do not understand that freedom [pg 408] All creatures, from the smallest to the largest, are bound by law; none is destined for the eminent isolation of independence. The same law of gravitation that causes the stone to fall, also governs the giants of the skies, and they obey its rule; the same laws that rule the candle-flame, that are at work in the drop of water, also rule the fires of the sun and guide the fates of the ocean. The heart, like all other organs of the human body, is ruled by laws, and medical science, with its institutes and methods, is kept busy to cure the consequences of the disturbance of these laws. Every being has its laws: it must follow them to attain perfection; deviation leads to degeneration. Thus the decision of the worth and dignity of man does not rest with an unrestrained display of strength, but with order; not with unchecked activity, but with control of his acts and with truth. The floods that break through the dam have force and energy, but being without order they create destruction; the avalanche crashing down the mountain side has force and power, but, free from the law of order, it carries devastation; glowing metal when led into the mould becomes a magnificent bell, while flowing lava brings ruin. Only one dignity and freedom can be destined for man, it consists in voluntarily adhering to warranted laws and authorities. For him who with conviction and free decision has made the law of thought, faith, and action his own principle, the law has ceased to be a yoke and a burden; it has become his own standard of life, which he loves; it has become the fruit of his conviction, truth has made him free. Ask the virtuoso who obeys the rules of his art whether he considers them fetters; indeed he does not, he has made them his principles. Let us ask of the civilized citizen whether he feels the laws of civilization to be a yoke; he does not, he obeys them of his own free will, they are his own order of life. Unfree, slaves and serfs, will be those only who carry with resentment the burden of the laws they must obey. Unfree feels the savage people fighting against the laws of civilization; unfree the wicked boy to whom [pg 409] Nor does submission to the God-given law of the Christian belief make man low or unfree; to those to whom their belief is conviction and life, the suggestion that they are oppressed will sound strange. On the contrary, they feel that this belief fits in harmoniously with the nobler impulses of their thought and will, like the pearl in the shell, like the gem in its setting. Man experiences this when his belief lifts him above the lowlands of his sensual life to mental independence, and frees him from the bondage of his own unruly impulses, that so often seek to control him. Freiheit sei der Zweck des Zwanges Wie man eine Rebe bindet, Dass sie, statt im Staub zu kriechen, Frei sich in die LÜfte windet. (Freedom be the aim of restraint, just as the vine is tied to the trellis that it may freely rise in the air, instead of crawling in the dust.) This is the freedom of mind, knowing but one yoke, the truth; the freedom that does not bow to error, nor to high sounding phrases, nor to public opinion, nor to the bondage of political life; neither is true freedom shackled by the fetters of one's own lawless impulses. Et veritas liberabit vos. |
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