Evening star. [volume] (Washington, D.C.) 1854-1972, 1929-04-24

religious view of the universe is one
| in which the earth Is regarded as the
largest and most important entity in
the cosmos and the sole center of di-
vine interest. Man is portrayed as
primarily theological exhibit who
should be chiefly concerned with saw
ing his immortal soul and securing an
eternal life in the world beyond. So
ciety is looked upon as the environ
mental equipment essential to test
mans fitness for salvation. The good
life is not that which will make man
most happy here on earth, but that
form of conduct which will make eter-
nal salvation absolutely certain.
Scientific Conception Is Opposite"
1.-THE scientific and esthetic concep-
ton Is the direct opposite of all this
In the place of very brief period of
some 5000 years for the age of the
earth and all living matter, We must
reckon with time conception which de-
f1eS both the human imagination and
our conventional standards of measure
ment. Hundreds Of millions OF years
must be assigned to the earth in a
minimum estimate. Indeed, we may
have to admit that in the new cosmic
time perspective, the very notion of
time as We understand it may be moth
ing more than convenient human il
fusion. The age of man in this new
time perspective, instead of being CO.
existent with the duration of the earth
and all heavenly bodies, must be re-
garded as but the briefest trifle in
earth history, to say nothing of its ut
ter insignificance in terms Of cosmic
history.
THE implications of modern astro-
physics are absolutely destructive of the
orthodox version of the Christian epic.
as well as of orthodox Judaism or any
scribed religion. The old idea of God
as venerable and somewhat gigantic
being, resembling man in every detail,
frequently taking up his abode on this
earth and being at times accessible to
call from his more faithful support
ers, becomes Immediately recognizable
as primitive, anthropomorphic and geo.
centric miSapprehenslon.
Motive of Criticism Is Given.
Gan even stronger motive for scien-
tific criticism of orthodox religion may
arise from the apprehension of the
scientist that human misery and suffer-
ing are being increased and perpetuated
by orthodox religion and from the be-
lief of the scientist that he can de-
crease this suffering and increase
human well being. The scientist looks
upon the great volume of fears and
SuperStitionS which obviously have not
the slightest scientific validity but con-
tinue to influence countless millions. He
notes the expense connected with the
great organizations devoted to exploit
ing these SuperStitionS and imaginary
fears. He considers the unhappy and
unhealthy mental states that afflict
millions in America today because of
false theories of life inculcated in
earlier ages when man was solely con-
cerned with salvation. He surveys the
suffering due to the widespread con-
traction of nervous and mental diseases
which are the product of this same,
unscientific conception of desirable
human behavior. He discovers families
in dire poverty, and the world approach
ing the saturation point in population
growth which may well turn humanity
back into bararism, all on account
of an archaic religious prejudice against
birth control and population limitation"
Barnes concludes that every possible
function of the church, with one ex-
ception, is detrimental in modern life.
The single possibly justified function,
he says, is providing for the mass
organization of the group sentiment Of
mankind in support of the larger
principles of kindness, sympathy,
right, justice, honesty and decency. Just
what constitutes the essentials of
right and justice would have to be de-
termined by the appropriate scientific
and esthetic experts, but these experts