was in course of ever-changing manifestations before Humanity was, and will continue through other manifestations when Humanity has ceased to be.
"To recognitions of this order the anti-theological bias is a hindrance. Ignoring the truth for which religions stand, it undervalues religions in the past, thinks they are needless in the present, and expects they will leave no representatives in the future. Hence mistakes in sociological reasonings."[1]
It is true that the anti-theological disposition agrees with the ultra-theological disposition in insisting that the two forms of explanation are mortal foes. Materialism leaves no room for the theological rationale because it identifies the phenomena with this ground. Pantheism seems to involve the same confusion. Strict Positivism denies the possibility of knowing this ground of being, and thoroughgoing Agnosticism discourages attempts to formulate intelligible statements of its nature.
This is not the place for a discussion as to the truth or falsehood of the metaphysics of Comte, Spencer or Spinoza. The various positions are mentioned simply to indicate their relations to the exclusively theological mode of representing the origin and ends of events in the cosmic order. While the "scientific" mind rests contented with a complete statement of the causes which lie within the range of observed phenomena, the "theological" mind is prone to resent such interpretation as irreligious. But the antagonism lies rather in the false attitude of controversialists than in the essence of the problem. The tasks of the sciences and of metaphysics are both necessary and both legitimate.
One of the evil results of antagonism is a partial and inadequate science, a seriously mutilated theory. The demands of the intellect are never fully met until the phenomenal and the philosophical explanations are made as complete and consistent as the limitations of our faculties admit.
Serious practical evils arise from the confusion and antagonism of partial views. Men who regard each other with suspicion and jealousy on theoretical grounds are incapable of complete social cooperation, and out of such disputes arise wasteful and hurtful division of the forces of social amelioration.
The immense motive force of the religious organizations will be
- ↑ The Study of Sociology, pp. 311-312.
