opinions concerning the nature of the physical universe. In the year A. D. 535, a monk named Cosmas[1] wrote a book which he entitled, Christian Topography. He was a travelled man who had visited India and Ethiopia; and finally he lived in a monastery at Alexandria, which was then a great centre of culture. In this book, basing himself upon the direct meaning of Biblical texts as construed by him in a literal fashion, he denied the existence of the antipodes, and asserted that the world is a flat parallelogram whose length is double its breadth.
In the seventeenth century the doctrine of the motion of the earth was condemned by a Catholic tribunal. A hundred years ago the extension of time demanded by geological science distressed religious people, Protestant and Catholic. And to-day the doctrine of evolution is an equal stumbling-block. These are only a few instances illustrating a general fact.
But all our ideas will be in a wrong perspective if we think that this recurring perplexity was confined to contradictions between religion and science; and that in these controversies religion was always wrong, and that science was always right. The true facts of the case are very much more complex, and refuse to be summarised in these simple terms.
Theology itself exhibits exactly the same character of gradual development, arising from an aspect of conflict between its own proper ideas. This fact is a commonplace to theologians, but is often obscured in the stress of controversy. I do not wish to overstate my case; so I will confine myself to Roman
- ↑ Cf. Lecky’s The Rise and Influence of Rationalism in Europe, Ch. III.
