Original and Final Sin
In considering what might be called the “collective thinking” of the entire Western world (and beyond), there is no position one can take which elicits more universal disdain than that of being“anti-science.” It immediately calls forth stereotyped images of backwardness, anti-progress, rigidity, and just plain stupidity.
There are of course other epithets that are accompanied by much more vehement condemnations: terms as such anti-semite, racist, etc. But we are not here concerned with such individual prejudices and passions, but rather with the scientific Weltanschauung (World-view) which now dominates our thinking, and the rejection of which is almost unthinkable to modern man.
Integral to this world-view is the belief that there is a world of “Science” containing all knowledge of the depths of the physical world, that the human mind has the potential to fully encompass this knowledge, and that it is only in the use” of this knowledge that man sins.
It is my contention, on the other hand, that the scientific weltanschauung is integrally constituted by a dominant hubris, which has profoundly altered human consciousness, and constitutes a war against both God and man.
Such an “anti-science” position is bound to elicit the following protest: “But the Popes have said that there is no conflict between true science and Faith – between the natural laws that govern the physical universe and Divine Revelation!” Yes, this is certainly true. But what has never been fully explored by these same Popes is that “Science”, as a human endeavor, is never just about objective truth, and that its pursuit inherently involves perversions of the intellect and will which alter not only man’s relationship with God, but also human psychology and spirituality itself.
I will explore this subject from three perspectives: 1) in the light of what Scripture has to say in regard to the nature of God’s creation, and the inevitable consequences of man’s attempts to penetrate the nature of God’s “works”; 2) the consequences of original sin upon man’s intellect and will; 3) the overwhelming existential and historical facts concerning the immensely destructive fruits of the scientific enterprise itself.
Before proceeding with this analysis, however, I wish to acknowledge that I may have already alienated some readers. Let us begin, therefore, by offering some very down-to-earth statistics in order to convince the reader of the possibility that there may indeed be a raging fire from which proceeds the following smoke.
In the United States, the members of the National Academy of Sciences represent the elite of those on the cutting edge of their corresponding scientific disciplines. Membership is by election only (no applications please), and such membership is considered one of “the highest honors that a scientist can receive.” The total membership is approximately 2,200, with 400 foreign associates. Approximately 200 have received Nobel Prizes.
In the 23 July, 1998 issue of Nature, authors Edward J. Larson and Larry Witham presented the results of a survey of NAS scientists in an article titled Leading Scientists Still Reject God. Their questionnaire duplicated that used by researcher James H. Leuba in his surveys of “leading scientists” in the years 1914 and 1933. The results show in fact that the title of the Nature article understates the significance of their findings – leading scientists do not merely still reject God, but increasingly reject God in what appears to be geometric proportions.
In 1914, “leading scientists” responded with statistics showing that 27.7% believed in a Personal God (“a God in intellectual and affective communication with humankind”). In 1933, this percentage was down to 15%. And, in Larson and Witham’s 1998 study, this belief in a personal God had reached a low of 7.0% (approximately one-fourth of the number found in 1914).
In the words of Larson and Watham, “Disbelief in God [not only a Personal God, but God in any form] and immortality among NAS biological scientists was 65.2% and 69.0%, respectively, and among NAS physical scientists it was 79.0% and 76.3%. Most of the rest were agnostics on both issues, with few believers.” The first sentence of this quote adds another dimension. Obviously, the closer one gets to being the type of scientist (especially physicists) whose pretention is to penetrate to the absolute foundations of physical reality, the less likelihood there is of a belief in God.
We can contrast the above statistics with a Pew Forum survey in 2007 which found 78.4% of Americans professing to be Christians, 4.7% “Other Religions”, and 5.8% identifying themselves as “Unaffiliated Believers” – a total of 88.9% who believe in God.
The contrast revealed here is absolutely stark. Unquestioningly, these statistics (even if we are somewhat skeptical about such polls) reveal that there is something within the scientific enterprise itself which is destructive of faith in God. As we shall see, its destructiveness extends equally to human life and dignity.
We begin with the first perspective which I mentioned above: the inevitable consequences, from a Biblical perspective, of the scientific enterprise itself.
It is a kind of dogma of modern life that man has the inalienable right, and even responsibility, to the pursuit of unending growth in all the spheres of his secular activity: economic, political (New World Order), scientific knowledge, technological development, etc. Such “unending quest for knowledge and growth” would almost seem to constitute modern man’s definition of his most fundamental dignity. This is fully in accord with the dominant forms of modern philosophy which define him in terms of evolutionary becoming rather than created being.
Such is not the Biblical view, which rather sees such pursuits as reeking disaster to both individual and society, and to man’s relationship to Truth and God. The Biblical perspective begins with Original Sin which, according to St. Thomas, was constituted as an intellectual pride by which Adam and Eve sought an intellectual excellence of knowledge independently of God. In the situation of Original Sin, this is described in terms of “knowledge of good and evil.” It is obvious in the light of further Old Testament scriptures, however, that this disorder also extends to the “seeking after an excellence” which would presume to penetrate to the depth of the nature of created things. Thus, we have the following scriptures:
“Nothing may be taken away, nor added, neither is it possible to find out the glorious works of God: When a man hath done, then shall he begin: And when he leaveth off, he shall be at a loss.” (Ecclus 28:5-6).
“And I understood that man can find no reason of all those works of God that are done under the sun: and the more he shall labor to seek, so much the less shall he find: yea, though the wise man shall say, that he knoweth it, he shall not be able to find it.” (Eccl 8:17).
“For the works of the Highest only are wonderful, and his works are glorious, secret, and hidden.” (Ecclus 11:4).
“For great is the power of God alone, and he is honoured by the humble. Seek not the things that are too high for thee, and search not into things above thy ability: but the things that God hath commanded thee, think on them always, and in many of his works be not curious. For it is not necessary for thee to see with thy eyes those things that are hid. In unnecessary matters be not over curious, and in many of his works thou shalt not be inquisitive. For many things are shewn to thee above the understanding of men. And the suspicion of them hath deceived man, and hath detained their minds in vanity.” (Ecclus 3:21-26).
These scripture passages proscribe any effort by man which attempts to penetrate (or even be inquisitive and curious about) the hidden depths of God’s “works.” It is evident that in these scriptures the word “works” refers to the physical world itself – to all those “works of God that are done under the sun.” There is no allegorical interpretation possible here. We are simply faced with a choice between considering these teachings as divinely revealed truth, or merely the product of primitive and ignorant Old Testament human minds.
The last sentence in the final quote offered above is possibly the most revealing. It speaks both of the disordered motivation (“suspicion”) for such a quest, and it also pegs its consequent fruit (vanity).
The “suspicion” which scripture designates as the source for this “seeking” to understand the depths of God’s works must relate not only to God’s works themselves (their substantial reality, and man’s ability to objectively know them with his ordinary perception), but to the trustworthiness of God Himself as revealed through the substantial reality of His creation. In several of my articles, I speak of a book written by John Horgan, titled The End of Science, in which Mr. Horgan interviews over 40 of the top scientists in the world (many of them physicists, and Nobel Prize winners) on the subject of “the end of science,” the ultimate meaning of reality, etc. What is revealed through these interviews is that none of these men is, in even the remotest fashion, a Christian, or a believer in a Personal God. Possibly even more revealing is that they have no epistemology whatsoever. In other words, none have the slightest notion of how it is even remotely possible to equate the findings of their “science” with reality as we perceive it. As the first scriptural passage quoted above states; “When a man hath done, then shall he begin: And when he leaveth off, he shall be at a loss.”
None of these scientists, for instance, have any idea as to how to connect the “scientific” understanding of water – of two atoms of Hydrogen compounded with one of Oxygen, constituted by electrons spinning at comparatively enormous distances around nuclei, with the whole thing being comprised of 99.999999999 % void – to the marvelous substance we know as water. They are, in other worlds, and in the most profound sense, “lost” in a world of suspicion in regard to the substantial reality of God’s creation, and therefore also of God Himself. This is why we often see such scientists flirting with Eastern forms of religion which deny the reality of our perceived world.
Further, the fruit of this “suspicion” is described by the scripture as “detainment” in “vanity.” Vanity is, of course, the same as St. Thomas’ “vainglory.” It is an inordinate desire to manifest one’s own excellence, very similar to that original sin of intellectual pride by which Adam and Eve sought an excellence above their nature, with the only significance difference here being its communitarian nature. The scientist becomes, in other words, a kind of Magi, guardian of an esoteric knowledge obtainable only to the elite, and before whom the multitudes must bow in reverence. The scientist, in other words, becomes the ultimate Gnostic.
The Old Testament proscriptions against such Gnostic-inspired “scientific” pursuits come to fruition in the Beatitudes of the Gospel which I have explored in my Return to God series. I will not attempt to explore that teaching here. Suffice to say that it demands a simplicity of life, founded upon humility and poverty of spirit, in regard to the exercise of all of man’s faculties, and in all realms of human endeavor. There is no way in which we can imagine the living of the simplicity and poverty of spirit described in the Beatitudes as being in any way compatible with the development of the modern consumeristic, scientific, technological, economic, and political cultures in which we now are immersed and spiritually poisoned.
All of this leads to the second perspective mentioned above: the consequences of original sin upon man’s intellect and will.
The “vanity” which is the moral inversion involved in the Gnostic-scientific enterprise seeking to reach to the depths of created realities, produces a parallel inversion in man’s intellectual perception of reality. The entirety of the scientific quest is immersed (involved) in accidental being. The scientific method, although it indirectly deals with substantial being, is directly concerned only with accidental (quantifiable) realities. As such, it involves a continuous series of reductionisms through accidental analysis. Thus, a living substance is reduced to cells, cells to chromosomes and other structures, chromosomes to DNA molecular arrangements, molecules to atoms, atoms to sub-atomic particles, etc. In this ever-descending process, each reduction somehow becomes the substantial “reality” behind the previous “appearance,” accompanied by a total epistemological disconnect between the present reduction and what came before. The whole process entails a recurring and deepening process of dissolving “apparent” substantiality, and replacing it with greater obscurity and unsubstantiality. Suspicion replaces substantiality, Gnostic-becoming replaces God, vanity replaces humility, and man becomes in the most profound sense “lost.” The whole interior order of human psychology and spirituality, in other words, becomes inverted.
It is therefore profoundly naïve to believe that such “scientists,” immersed in this deadly, poisoned, and inverted interior world, can be turned around through better or deeper knowledge concerning their own particular discipline, or through education in “natural law.” Their fundamental spiritual and intellectual perceptions are too perverted in order to make sense of such an enterprise. They must first be turned completely around, and that is possible only through a profound conversion of their whole being to God and His Church. And if they are scientists, this must also involve a conversion of their entire intellectual orientation to a Thomistic metaphysical view of created realities.
One of the great, collective delusions of both the so-called “Conservative” and “Traditional” Catholic worlds is the prevalent view that the accomplishments of the West in regard to science, technology, etc. are the glorious fruits of Catholicism, and its embrace of rationality as the handmaid of Faith and Revelation. Few seem to even consider the possibility that true Catholic rationality demands a profound poverty of spirit in relation to any scientific endeavor, a devotion to both material and intellectual humility, and a commitment to material and technological asceticism, etc. No one seems to consider, in other words, that the “Goddess of Reason” which Western Culture has embraced, with its scientific and technological revolutions, represents a profound decay in Catholic civilization. It is not a true reflection of the Holy Spirit of Wisdom, but rather the offspring of that original sin which also sought a knowledge which was prostitute to the temptation of Satan to be “like Gods.”
The absurdities in the thinking of conservative and traditional Catholics which flow from this are startling. Just to offer one example: Any attempt to seriously consider the possibility of global warming is absolutely dismissed as a liberal agenda. This, despite the fact that the profound violations of the Sermon on the Mount, and its prescriptions for living a life of simplicity and poverty towards all the goods of this world, are morally bound to have their consequences upon the physical world in which we live. The same, of course, may be said of all the other hubris’ of modern science and technology: industrialization, urbanization, massive pollution, chemically-based, industrial agriculture, genetic-modification, etc.
All this brings us to the third point mentioned above: that the scientific enterprise has predominantly been employed for destruction– in war against both man and God.
There are several good books which delineate the unholy marriage between scientists and mass slaughter of human beings down through history. The one I now have in my possession is titled Science Goes to War: The Search for the Ultimate Weapon, from Greek Fire to Star Wars, by Ernest Volkman. It represents a fascinating and terrifying exploration of the degree to which science and scientists, over thousands of years of human history, have been the concubines of the god of War. The Twentieth Century represented, of course, the great zenith of this holocaust conducted by science and “scientific materialism” (which, appropriately, was an oft-used name for Communism) against human dignity. The list of such scientific achievements in the torture and murder of human beings during the last century is almost endless.
But it has been so, to varying extents, from the beginning. Let us take, for instance, the example of Alexander the Great, considered by many to be the greatest conqueror of all time. Alexander the Great is famous for establishing the great Library in Alexandria, Egypt. But what is little known is that this Library was actually part of the Museion which, in the words of Volkman, was centered upon the creation of “the penultimate scientific research institute that would join Western and Eastern science in an effort to solve all practical problems of running the Greek Empire and ensuring that it remained supreme over all possible competitors. Its mandate included engineering, navigation, astronomy, geography, road-building, determining land boundaries – and the machines of war….All living expenses of the scientists working at the Museion were underwritten by the state. They learned that they could hardly think of a line of research that would not be funded if it had anything to do with benefitting the state [and especially improving the engines of war], there was a certain guarantee that the state would throw money at it.”
And, it has been the same ever since. Scientific research and the development of its technology always demands an immense amount of money and resources, and the State supplies. Political Power- Money- Science-War – the Four Horses of the War against Man and Human Dignity. As Heraclitus said, “War is the Father of all things.”
Inevitably, and even right from the beginning, this war against man evolved into a War Against God. Scientific reductionism, as we have seen, immerses the human mind in accidental analysis, which inevitably creates the poisoned world-view which identifies substantial reality with the fruits of such reductive analysis. And since accidental being is the basis of all change, then Being becomes identified with Becoming, and God as an Immutable Being must die. Man thus loses his moorings in both the substantial being of created things, and in his relationship to the Absolute Being of God. He becomes lost in phenomena. As a philosopher in the modern world he is forced into Nominalism, Empricism, Kantianism, Phenomenalism, Personalism, Modernism, or any of a host of idealistic and subjectivist philosophies by which man is forced to retreat into himself, and away from objective, absolute truth. And this spiritual retreat also necessarily devolves into rejection of any belief in an immutable Natural Law.
All this came home to roost in the Renaissance and the Enlightenment. Virtually no “serious” philosopher or scientist could hold to Thomistic metaphysics. And if they stayed in the Catholic Church during the 16th or 17th centuries it was usually more from fear of being burned at the stake than because of any faith they still possessed.
This war between scientific reductionism (atomism) and Thomistic metaphysics always comes down to the Catholic dogma of Transubstantiation. This is something little understood by Catholics, but fully comprehended by many of their enemies. Dr. Bernard Pullman, late Professor of Quantum Chemistry at the Sorbonne, wrote the following in his 1998 book The History of the Atom in Human Thought:
“There remains a very specific and quite important disagreement – the most important one in the view of many – dividing Christians and the atomists. It centers on the problem of the Eucharist….As we have seen, the only reality is this theory [Atomic theory, which is the foundation of all modern science] is atoms (and void), and the perception of sense qualities derives solely from the movements of particles, which bring them in contact with our sensory organs and stimulate them. Sense qualities have no independent existence per se. When a substance (bread or wine) disappears, all that is left of these qualities are names. Borrowing the language of Democritus, we might say that they exist only ‘by convention.’ Under these conditions, while sensory effects are produced by atoms, the persistence of these effects in the consecrated wafer implies, of necessity, the persistence of the atoms of the bread. The substance remains, therefore, bread, squarely in contradiction with Church dogma.” (p. 93-95).
The almost universal rejection of Catholicism by “eminent” scientists is therefore not the product of some sort of undefined indifferentism, but rather a necessity of their “science,” which requires rejection of the intellectual contents of Catholic Dogma. And, of course, this rejection is not restricted to the Dogma of Transubstantiation. The Theory of Evolution, for instance, leaves no room for such doctrines as those which posit an original state of Justification for Adam and Eve, the fall of that “Nature” through Original Sin, restoration through Sanctifying Grace, and all the rest of Catholic doctrine which so profoundly relies on the concepts of substantial being and nature as being distinct from accidental being.
Let us briefly look at four famous scientists who, it is often claimed, were “deeply religious men.” We will begin with Galileo.
Scientists will often attempt to dismiss Catholicism using what I would call a “polemical shortcut” – arguing that they cannot have anything to do with a Church that once condemned Galileo and his heliocentrism. As a consequence, an immense volume of Catholic literature and apologetics has issued forth from Catholic pens attempting to either justify the Church’s condemnation or make excuses for it. Such authors fail to comprehend the much deeper issues at stake here in regard to science and faith. Nor do they comprehend the depths of Galileo’s own infidelity.
Recent research in the Vatican archives, resulted in discovery of a document that clearly showed Galileo’s rejection of Transubstantiation. Under the power of his own reductive atomic science. there could no longer exist a real distinction between substance and accidents. It was the contention of Pietro Redondi, in his 1998 book Galileo Heretic, that the real motive for the Holy See’s condemnation of Galileo was his heretical views regarding the Eucharistic Presence, and his rejection of Transubstantiation. Whatever merits one might ascribe to this theory, we cannot deny the almost infinitely greater consequences of such a heresy to the Catholic Faith. Such reductionism in the microcosmic realm, dealing as it does with the very nature of substantial reality itself, is vastly more destructive to Catholic faith than any errors or misunderstandings which might ensue upon rejection of geocentrism. Any honors that the Church now bestows upon Galileo can therefore only be viewed as a self-inflicted wound to Her own integrity.
The delusion endemic among Catholics in regard to the alleged “compatibility of Faith and Science,” is inevitably associated with attempts to offer us instances of “Good Catholic Scientists.” For instance, in the pre-Vatican II Catholic textbooks for children, Pasteur is often extolled as the premier example of the really great “Catholic” scientist. A serious study of his life, however, reveals that he came to be a modern type of Siger of Brabant, embracing a two-truth epistemological position – one truth for religion and one for science. Towards the end of his life he quit frequenting the sacraments.
Newton is our third example of a scientist whom Catholic sycophancy has often embraced as a “scientist who believed in God.” Yes, he did believe in God, but it was not our God. Newton was an Arian who totally rejected Christ as God, and considered worship of Christ to be idolatry. For a Catholic to therefore consider him as some sort of spiritual fellow-traveler is simply self-deception.
Finally, we cannot leave this subject without examining the case of Einstein who, in one of his most famous quips, stated, “Science without religion is lame, religion without science is blind.” He is also credited with quotes about the mysteriousness of the universe requiring intelligence in its origins. But this “intelligence” has nothing to do with a personal God. The following two quotes are from his letters:
“It was, of course, a lie what you read about my religious convictions, a lie which is being systematically repeated. I do not believe in a personal God and I have never denied this but have expressed it clearly. If something is in me which can be called religious then it is the unbounded admiration for the structure of the world so far as our science can reveal it.”
“I believe in Spinoza’s God [Spinoza was a pure Pantheist] who reveals himself in the orderly harmony of what exists, not in a God who concerns himself with fates and actions of human beings.”
This dissolution of Einstein’s intellectual world extended to his moral life, which included divorce and remarriage, abandonment of two of his children (the first, which was conceived illegitimately before his first marriage, to adoption; the second to a sanatorium), and “serial” sexual affairs and adulteries. In The World As I See It, Einstein wrote: “There is nothing divine about morality; it is a purely human affair.” He apparently reaped the benefit of such affairs: it was the conclusion of his personal physician that he died of syphilis (see Robert Sungenis’ Galileo Was Wrong, The Church Was Right, Vol. II, p. 40-48 for a more extensive treatment of this subject).
It also should be noted that Einstein’s position in regard to Catholicism proved to be a prophetic anticipation of President Barack Obama’s HHS mandate which will force Catholic institutions to provide health insurance to cover contraception Thus, the following from a 1954 letter:
“I am convinced that some political and social activities and practices of the Catholic organizations are detrimental and even dangerous for the community as a whole, here and everywhere. I mention here only the fight against birth control at a time when overpopulation in various countries has become a serious threat to the health of people and a grave obstacle to any attempt to organize peace on this planet.”
It is time that we stopped being “useful idiots” in the hands of our enemies. Catholics, for centuries, have been like frogs in the slowly warming water of this universal scientific ambience. It is now virtually impossible for them to perceive the obvious historical truth: that virtually no one could be in any sense on the cutting edge of the scientific endeavor, and remain a faithful Catholic. The practice of science is a vortex which almost inevitably drowns the Catholic intellect. Nor is this effect exclusive to only the grand poobahs of science. The world hangs on every word and attitude of the Magi of science, and it reflexively (even if more slowly) absorbs the rejection of the Christian Faith which is the necessary consequence of their Gnosticism. And if some particular scientist does attempt to hold to both science and faith, science almost inevitably ends by being the victor in an even more diabolical manner: through subtle or not-so-subtle distortions and infections of his faith. Such constitutes ,strong>the history of the relationship between science and Christianity over the past several-hundred years.
In other words, the War against God which is integral to scientific reductionism goes much deeper than the seemingly inevitable loss of faith of individuals. As I have said, in rejecting Thomistic metaphysics and embracing the fruits of accidental analysis, scientists and philosophers become immersed in a world which replaces the concept of being with that of becoming. They consequently become the Magi and inculcators of gnostic- evolutionism in every sphere of human thought and belief. And in so doing, they become the declared enemy of all that is Absolute – Revelation, Dogma, the very idea of a fixed human nature, and God Himself. Such Gnosticism is thus the true spiritual descendant of the Museion of Alexander the Great, and the inevitable fruit of the scientific enterprise itself.
The scientific quest which was initiated by Original Sin finds its ultimate expression today in the efforts of genetic engineering to totally transform human nature itself. Under an umbrella of associated names and movements – which are, I think, best designated by the popular term Transhumanism – it promotes goals such as the following: the overcoming of human disease and even mortality, the uploading of human intelligence and moral consciousness into machines and robots, total access to “rewriting” any part of the human genetic code, the synthetic “writing” of an entirely new genetic code, etc. In other words, the “Scientific Enterprise” believes that it is now on the threshold of gaining full control over what is conceived as the evolutionary process itself, and of enabling man to become “like Gods,” – even to the point of creating “post-humans.” This point of radical transformation in human history and evolution has even been given a name: “Singularity.”
We must not make the mistake of believing that all of this resides only in the world of science fiction. The Museion of Alexander the Great finds its logical fruition in Singularity University, named precisely in honor of, and belief in, this radical transformation. The founding of Singularity University was hosted by NASA in 2007. Its facilities are at NASA’s Research Park in the Silicon Valley, CA. Raymond Kurzwell, co-founder of Singularity University was awarded the National Medal of Technology by President Bill Clinton. This is now a main-stream, government-associated agenda.
In looking at the website of Singularity University, one discovers that their oft-repeated mantra is exponential technology, which is, of course, the evolutionary engine by which they expect to transcend the present limitations of humanity. It is clear, even from a purely biographical and historical study of science and scientists, as I have sketched above, that exponential technology effects a corresponding exponential loss of the ability not only to understand the revealed Truths of God, but also Natural Law itself. This makes it to be a Draconian threat to man’s future.
For instance, it was, for many centuries of Christian civilization, a matter of basic moral synderesis concerning the conduct of warfare, embraced by virtually all, that direct killing of innocent civilians was morally unacceptable. In World War I, the civilian casualty rate was 10 %. In World War II, conducted with an exponential growth in science and weaponry, it was 60 %. And lest we are tempted to attribute this loss of basic moral fiber exclusively to Hitler and Nazism, we need only remember Hiroshima, Nagasaki, and the fire-storm, phosphorous bombing of such cities as Tokyo (80,000), Dresden (130,000), Hamburg (80,000), and other German cities, – all this perpetrated by “civilized” western democracies. The civilian casualty rate in all wars conducted since 1980 is now reputed to be 80%. This is just one area which demonstrates that any real, active sense of the natural law diminishes with the growth of science and technology.
In order to provide even more clarity, let us look at the issue of pro-life, specifically from the perspective of the concept of “exponential growth” of human knowledge. In recent decades there has occurred an exponential growth in science and technology in relation to contraception, abortion, embryonic stem-cell research, etc. – everything involved in the destruction of unborn human life. At the same time, however, there has also been an exponential growth in revelation (I won’t say “understanding,” because the “revelation” has been largely rejected) to scientists concerning the facts of embryonic development (think of the models of embryonic development popular with Pro-Life groups or the famous images and genetic information involved in the Carnegie Stages of Human Development). It is abundantly clear from this latter “scientific” knowledge that at all stages of embryonic development the “substantial form” (soul) of a human person is present. Despite this objective knowledge which is rudimentary education for any student of genetics, we know which “exponential” has won – it was not even a real contest. Natural Law, and even obvious scientific “fact,” did not possess a ghost of a chance against the intellectual and moral disintegration which has been accomplished by the engines of science.
We now find ourselves thoroughly ensnared in a world constructed upon the foundation of scientific hubris. Every field of human endeavor – economics, politics, education, communications, recreation, and yes, religion, is enslaved and perverted by the scientific Weltanschauung. There may be little hope for the world – it would seem impossible to conceive a reversal, without total political and economic chaos. The world waxes old, enmeshed in its own sins.
But there is indeed hope for the Church and every individual who will look, see, and be converted. I believe that the definitive solution to our present crisis was given to us, in all its clarity, purity, and grace, through Saint Francis and St. Thomas in the Thirteenth Century. This twofold grace offered a vision of the integrated life of intellect and will (truth and charity) which was to be man’s only solid defense against the rising tide of Renaissance humanism and science that was about to break upon Christian civilization. This twofold grace of God was almost immediately compromised and distorted by Catholics, and simply denied by the world. We are now bearing the full weight of our betrayal. It is not too late, however, for the Church to revisit and embrace this Gift. It is to this subject we shall next turn.