d on the speculations of natural science" (p. 167).

All these well-meaning defenders of the faith but wrought into the
hearts of great numbers of thinking men the idea that there is a
necessary antagonism between science and religion. Like the landsman who
lashes himself to the anchor of the sinking ship, they simply attached
Christianity by the strongest cords of logic which they could spin to
these mistaken ideas in science, and, could they have had their way, the
advance of knowledge would have ingulfed both together.

On the other hand, what had science done for religion? Simply this:
Copernicus, escaping persecution only by death; Giordano Bruno, burned
alive as a monster of impiety; Galileo, imprisoned and humiliated as
the worst of misbelievers; Kepler, accused of "throwing Christ's kingdom
into confusion with his silly fancies"; Newton, bitterly attacked for
"dethroning Providence," gave to religion stronger foundations and more
ennobling conceptions.

Under the old system, that princely astronomer, Alphonso of Castile,
seeing the inadequacy of the Ptolemaic theory, yet knowing no other,
startled Europe with the blasphemy that, if he had been present at
creation, he could have suggested a better order of the heavenly bodies.
Under the new system, Kepler, filled with a religious spirit, exclaimed,
"I do think the thoughts of God." The difference in religious spirit
between these two men marks the conquest made in this long struggle by
Science for Religion.(86)

(86) As a pendant to this ejaculation of Kepler may be cited the words
of Linnaeus: "Deum ominpotentem a tergo transeuntem vidi et obstupui."

Nothing is more unjust than to cast especial blame for all this
resistance to science upon the Roman Church. The Protestant Church,
though rarely able to be so severe, has been more blameworthy. The
persecution of Galileo and his compeers by the older Church was
mainly at the beginning of the seventeenth century; the persecution
of Robertson Smith, and Winchell, and Woodrow, and Toy, and the young
professors at Beyrout, by various Protestant authorities, was near the
end of the nineteenth century. Those earlier persecutions by Catholicism
were strictly in accordance with principles held at that time by all
religionists, Catholic and Protestant, throughout the world; these later
persecutions by Protestants were in defiance of principles which all
Protestants to-day hold or pretend to hold, and none ma