In doing this he was obliged to use a caution in forms which seems
strangely at variance with the boldness of his ideas. In view of
the strictness of ecclesiastical control in France, he felt it
safest to make his whole attack upon those theological and economic
follies of Mohammedan countries which were similar to those which
the theological spirit had fastened on France.[[282]]
By the middle of the eighteenth century the Church authorities at
Rome clearly saw the necessity of a concession: the world would
endure theological restriction no longer; a way of escape _must_ be
found. It was seen, even by the most devoted theologians, that mere
denunciations and use of theological arguments or scriptural texts
against the scientific idea were futile.
To this feeling it was due that, even in the first years of the
century, the Jesuit casuists had come to the rescue. With exquisite
subtlety some of their acutest intellects devoted themselves to
explaining away the utterances on this subject of saints, fathers,
doctors, popes, and councils.
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