ientific
book, yet the acceptance of all that it contained would not force the
surrender of any point of Christian doctrine. Hence we say that there is
no contradiction between science and theology, between nature and
religion.

It is otherwise with the _constructions and the interpretations_ which
the scientists place upon the facts of science. For instance, there is
an evident similarity of structure in many animals; they are built on a
similar plan; their organs have similar or even identical functions.
These are simply facts ascertained by observation. Their acceptance does
not place any burden on Christian faith. But scientists interpret these
facts to mean that there is progressive development in animal and plant
life. They have found certain laws (Natural Selection and others) by
means of which they require only forces resident in matter to explain
the universe. On their hypothesis there is no necessity of miracles nor
need we believe in God. Observe, this is the result of speculation, not
observation; interpretation of facts, but not a conclusion drawn from
facts themselves. It is not science but scientists that are opposed to
the Christian religion.

This view is supported also by the reflection that the history of
speculative thought has ever revealed an anti-Christian intent and
purpose, a fatal bias of scientists and philosophers against the
teachings of Christianity. The modern anatomist and physiologist may
declare that his science precludes the necessity of faith in God and of
prayer; that through his research he has become a materialist, an
atheist. But even in the Middle Ages, when practically all of anatomy
and physiology was yet unexplored, the physicians of that day were as
materialistic as those of our own. The medieval saying was: "Tres
physici, duo athei," "of every three physicians, two are atheists." The
science of the Middle Ages differed very materially from the science of
our own day. Is it not clear that the same result cannot be produced by
causes so dissimilar? That materialism and atheism which scientists
announce as a result, is really the starting point of their speculations.
Otherwise, how account for the fact that physicists are, as a rule,
gross materialists now as they were forty years ago, although all
theories regarding the composition of matter have been radically altered
since that day? Evidently, the modern scientist is not on account of his
research and speculation induced t