The Democratic advocate. [volume] (Westminster, Md.) 1865-1972, 1884-06-28

that spiritual things shall be submitted to
his investigation. They are not natural
phenomena. So, too, the theologian. He,
aided by Revelation, may soar to the very
footstool of God, and trace His hand
throughout creation. He may dwell on
the power of prayer, and put his trust in
the observation of special Providence, re-
lying on the promises of scripture as Sc
curely as the man of science rests on the
law of grayitation; but let him not condemn
science as atheistic, or seek to smother its
flame beneath the manuscripts of Moses.
Science and faith have different ends in
view. True science can take no account Of
God except as a great first cause True
religion can take no account of science ex-
cept in secondary way. How then, it
may be asked, can science and religion be
reconciled. Dear brethren, this is a ques-
ton often pushed till the asked and asker
are driven into skepticism. 1t is not my
present purpose to attempt such reeoncil-
iation. Indeed, | greatly doubt if they
can be reconciled in this present world;
but be that as it may, all difficulty is
avoided by the recognition of the great
principles of truth aud counter truth, which
runs throughout both the material and the
immaterial worlds.
ave have truths so related, says liv-
ing writer, 'that the very statement of the
one involves contradiction of the other.
What can we do? The part of true wis
dom is to acquiese in the conclusion that
man is not the measure of all things.
While it is all sufficient for the conduct Of
life under its present conditions, the mo.
ment reason attempts to rise above the re-
gion of the finite into the region of the in
finite it meets with contradictions which to
deny were madness, and to acknowledge to
ourselves waiting with patience the time
when weshall know no longer in part
is to be truly wise" (Thos. Richey.)
But in making the confession that there
are things which we cannot reconcile we
do not admit that such antagonisms are of
the nature of logical contradictions. Met
aphysical contradiction is one thing; logical
contradiction is another | am not able to
think a beginning of time-a time when
there was no time-but am | ON that ac-
count to believe in the eternity of matter
| believe in infnity, but it is in vain that
| try to grasp it by adding finite to finite
These are instances of metaphysical contra
diction. The difference between logical
contradiction and what in philosophy is
called an anthony of the reason, or in re-
ligion mystery, is that in the one case we
have two propositions which we know can
not be reconciled, and one of which must
therefore be false while in the other there
are two propositions, which appear contra
dictory when brought together, although
each can be separately shown to be true.
A contradiction requires a confession of
positive error, whereas an anthony only
suggests sense of the imperfection of our
understanding which can comprehend two
opposite results, but not the reconciliation.
While, however, the spheres of the ma
terial and the immaterial are to appearance
in so frequent contradiction, this contradic-
ton cannot be of logical nature; for how
ever diverse they are at first sight we know
that they are both from God; and we know,
also, that God, if He be God, cannot CON
tradict Himself Our Interpretation of the
records of both science and revelation may
be false. Our pet theories as to scriptures
teachings may, like our scientific conclu-
sions, have been founded on too hasty OBJ
servation The Church and revelation, be
it also remembered, were not given to teach
natural science. That we may learn with
out such helps, and only where science
cannot attain and may not enter, does God
give us His supernatural light. You may
search through nature and you will find no
tongue to declare that God is Love; no
voice to whisper in the sinners ear the
sweet words of ahsolution. Faith affords
no symbol of forgiveness, and here the
Church and Revelation speak,
But, some may object, here are facts
which cannot reconcile, e. G., the univer-
sal laws of nature aud special providence.
What must we doP Hold the truths, my
brother; hold them firmly. The fact of
science has been proUed 1t is truth. We
must accept it. That science, as truly as
that theology, which is afraid of possible
consequences, is sure to err. You may not
doubt it as you trust your reason. The
word of God you dare not, as you value
your soul; hold both as true They are
truth and counter truth, and in His own
good way and season "God will make it
plain. asst And let us remember that God
rules It'd universe. 1t is not for you nor
for me, nor for any other creature, to
reconcile or explain away his mysteries.
With these facts in mind the believer in
both faith and science may go forward with
bold tread, and as he penetrates deeper and
deeper into the wonders of both realms, and
finds constant application of the principle
at every step, he nevertheless cannot fail
to be struck with the close relation that
the two worlds bear to each other; how
the truths Of spirit are reflected in the
things of matter, and learn the lesson that
all nature is one vast symbolism, that every
material fact has sheathed within it spir-
itual truth. The doctrine of the trinity in
unity is shadowed by the three primary
colors which together form one pure white
ray The mystery of the Sacrament is re-
fected in blade of grass-the outward and
visible sign of an inward and real life.
The fact that the universe is duality in
which both elements must be considered,
but where no confusion may take place,
is sympollzed IN DOtn The materlal anu Ohe
immaterial worlds Two cords may vibrate
and the harmony delight the ear, but no
single cord, however tuned, can produce
the same effect. Gods omnipotence and
mans free will must be both admitted, but
any compromise between the two would of
necessity destroy both.
What now is the lesson to be drawn2
1t is double and yet single-the lesson of
faith and of humility. God would try our
faith by mysteries; He would humble us
by sight of His own vastness and our
littleness; He would have us learn that we
are finite, He infinite; that we are temporal,
He eternal. He would have us trust Him
on His word, as children, and not question
His power to do. But to trust as children