History Of The Warfare Of Science With Theology In Christendom

by Andrew Dickson White

  Working in this vein, Clement of Alexandria found in the form, dimensions, and colour of the Jewish tabernacle a whole wealth of interpretation--the altar of incense representing the earth placed at the centre of the universe; the high priest's robe the visible world; the jewels on the priest's robe the zodiac; and Abraham's three days' journey to Mount Moriah the three stages of the soul in its progress toward the knowledge of God. Interpreting the New Testament, he lessened any difficulties involved in the miracle of the barley loaves and fishes by suggesting that what it really means is that Jesus gave mankind a preparatory training for the gospel by means of the law and philosophy; because, as he says, barley, like the law, ripens sooner than wheat, which represents the gospel; and because, just as fishes grow in the waves of the ocean, so philosophy grew in the waves of the Gentile world.

  Out of reasonings like these, those who followed, especially Cosmas, developed, as we have seen, a complete theological science of geography and astronomy.[464]

  [464] For Justin, see the Dialogue with Trypho, chaps. xlii, lxxvi, and lxxxiii. For Clement of Alexandria, see his Miscellanies, book v, chaps. vi and xi, and book vii, chap. xvi, and especially Hatch, Hibbert Lectures, as above, pp. 76, 77. As to the loose views of the canon held by these two fathers and others of their time, see Ladd, Doctrine of the Sacred Scriptures, vol. ii, pp. 86, 88; also Diestel, Geschichte des alten Testaments.

  But the instrument in exegesis which was used with most cogent force was the occult significance of certain numbers. The Chaldean and Egyptian researches of our own time have revealed the main source of this line of thought; the speculations of Plato upon it are well known; but among the Jews and in the early Church it grew into something far beyond the wildest imaginings of the priests of Memphis and Babylon.

  Philo had found for the elucidation of Scripture especially deep meanings in the numbers four, six, and seven; but other interpreters soon surpassed him. At the very outset this occult power was used in ascertaining the canonical books of Scripture. Josephus argued that, since there were twenty-two letters in the Hebrew alphabet, there must be twenty-two sacred books in the Old Testament; other Jewish authorities thought that there should be twenty-four books, on account of the twenty-four watches in the temple. St. Jerome wavered between the argument based upon the twenty-two letters in the Hebrew alphabet and that suggested by the twenty-four elders in the Apocalypse. Hilary of Poitiers argued that there must be twenty-four books, on account of the twenty-four letters in the Greek alphabet. Origen found an argument for the existence of exactly four gospels in the existence of just four elements. Irenaeus insisted that there could be neither more nor fewer than four gospels, since the earth has four quarters, the air four winds, and the cherubim four faces; and he denounced those who declined to accept this reasoning as "vain, ignorant, and audacious."[465]

  [465] For Jerome and Origen, see notes on pages following. For Irenaeus, see Irenaeus, Adversus Hoeres., lib. iii, cap. xi, S 8. For the general subject, see Sanday, Inspiration, p. 115; also Farrar and H. P. Smith as above. For a recent very full and very curious statement from a Roman Catholic authority regarding views cherished in the older Church as to the symbolism of numbers, see Detzel, Christliche Iconographie, Freiburg in Bresigau, Band i, Einleitung, p. 4.

  But during the first half of the third century came one who exercised a still stronger influence in this direction--a great man who, while rendering precious services, did more than any other to fasten upon the Church a system which has been one of its heaviest burdens for more than sixteen hundred years: this was Origen. Yet his purpose was noble and his work based on profound thought. He had to meet the leading philosophers of the pagan world, to reply to their arguments against the Old Testament, and especially to break the force of their taunts against its imputation of human form, limitations, passions, weaknesses, and even immoralities to the Almighty.

  Starting with a mistaken translation of a verse in the book of Proverbs, Origen presented as a basis for his main structure the idea of a threefold sense of Scripture: the literal, the moral, and the mystic--corresponding to the Platonic conception of the threefold nature of man. As results of this we have such masterpieces as his proof, from the fifth verse of chapter xxv of Job, that the stars are living beings, and from the well-known passage in the nineteenth chapter of St. Matthew his warrant for self-mutilation. But his great triumphs were in the allegorical method. By its use the Bible was speedily made an oracle indeed, or, rather, a book of riddles. A list of kings in the Old Testament thus becomes an enumeration of sins; the waterpots of stone, "containing two or three firkins apiece," at the marriage of Cana, signify the literal, moral, and spiritual sense of Scripture; the ass upon which the Saviour rode on his triumphal entry into Jerusalem becomes the Old Testament, the foal the New Testament, and the two apostles who went to loose them the moral and mystical senses; blind Bartimeus throwing off his coat while hastening to Jesus, opens a whole treasury of oracular meanings.

  The genius and power of Origen made a great impression on the strong thinkers who followed him. St. Jerome called him "the greatest master in the Church since the apostles," and Athanasius was hardly less emphatic.

  The structure thus begun was continued by leading theologians during the centuries following: St. Hilary of Poitiers--"the Athanasius of Gaul"--produced some wonderful results of this method; but St. Jerome, inspired by the example of the man whom he so greatly admired, went beyond him. A triumph of his exegesis is seen in his statement that the Shunamite damsel who was selected to cherish David in his old age signified heavenly wisdom.

  The great mind of St. Augustine was drawn largely into this kind of creation, and nothing marks more clearly the vast change which had come over the world than the fact that this greatest of the early Christian thinkers turned from the broader paths opened by Plato and Aristotle into that opened by Clement of Alexandria.

  In the mystic power of numbers to reveal the sense of Scripture Augustine found especial delight. He tells us that there is deep meaning in sundry scriptural uses of the number forty, and especially as the number of days required for fasting. Forty, he reminds us, is four times ten. Now, four, he says, is the number especially representing time, the day and the year being each divided into four parts; while ten, being made up of three and seven, represents knowledge of the Creator and creature, three referring to the three persons in the triune Creator, and seven referring to the three elements, heart, soul, and mind, taken in connection with the four elements, fire, air, earth, and water, which go to make up the creature. Therefore this number ten, representing knowledge, being multiplied by four, representing time, admonishes us to live during time according to knowledge--that is, to fast for forty days. Referring to such misty methods as these, which lead the reader to ask himself whether he is sleeping or waking, St. Augustine remarks that "ignorance of numbers prevents us from understanding such things in Scripture." But perhaps the most amazing example is to be seen in his notes on the hundred and fifty and three fishes which, according to St. John's Gospel, were caught by St. Peter and the other apostles. Some points in his long development of this subject may be selected to show what the older theological method could be made to do for a great mind. He tells us that the hundred and fifty and three fishes embody a mystery; that the number ten, evidently as the number of the commandments, indicates the law; but, as the law without the spirit only kills, we must add the seven gifts of the spirit, and we thus have the number seventeen, which signifies the old and new dispensations; then, if we add together every several number which seventeen contains from one to seventeen inclusive, the result is a hundred and fifty and three--the number of the fishes. With this sort of reasoning he finds profound meanings in the number of furlongs mentioned in he sixth chapter of St. John. Referring to the fact that the disciples had rowed about "twenty-five or thirty furlongs," he declares that "twenty-five typifies the law, because it is five times five, but the law was imperfect before the gospel came; now perfe
ction is comprised in six, since God in six days perfected the world, hence five is multiplied by six that the law may be perfected by the gospel, and six times five is thirty."

  But Augustine's exploits in exegesis were not all based on numerals; he is sometimes equally profound in other modes. Thus he tells us that the condemnation of the serpent to eat dust typifies the sin of curiosity, since in eating dust he "penetrates the obscure and shadowy"; and that Noah's ark was "pitched within and without with pitch" to show the safety of the Church from the leaking in of heresy.

  Still another exploit--one at which the Church might well have stood aghast--was his statement that the drunkenness of Noah prefigured the suffering and death of Christ. It is but just to say that he was not the original author of this interpretation: it had been presented long before by St. Cyprian. But this was far from Augustine's worst. Perhaps no interpretation of Scripture has ever led to more cruel and persistent oppression, torture, and bloodshed than his reading into one of the most beautiful parables of Jesus of Nazareth--into the words "Compel them to come in"--a warrant for religious persecution: of all unintended blasphemies since the world began, possibly the most appalling. Another strong man follows to fasten these methods on the Church: St. Gregory the Great. In his renowned work on the book of Job, the Magna Moralia, given to the world at the end of the sixth century, he lays great stress on the deep mystical meanings of the statement that Job had seven sons. He thinks the seven sons typify the twelve apostles, for "the apostles were selected through the sevenfold grace of the Spirit; moreover, twelve is produced from seven--that is, the two parts of seven, four and three, when multiplied together give twelve." He also finds deep significance in the number of the apostles; this number being evidently determined by a multiplication of the number of persons in the Trinity by the number of quarters of the globe. Still, to do him justice, it must be said that in some parts of his exegesis the strong sense which was one of his most striking characteristics crops out in a way very refreshing. Thus, referring to a passage in the first chapter of Job, regarding the oxen which were ploughing and the asses which were feeding beside them, he tells us pithily that these typify two classes of Christians: the oxen, the energetic Christians who do the work of the Church; the asses, the lazy Christians who merely feed.[466]

  [466] For Origen, see the De Principiis, book iv, chaps. i-vii et seq., Crombie's translation; also the Contra Celsum, vol. vi, p. 70; vol. vii, p. 20, etc.; also various citations in Farrar. For Hilary, see his Tractatus super Psalmos, cap. ix, li, etc. in Migne, vol. ix, and De Trinitate, lib. ii, cap. ii. For Jerome's interpretation of the text relating to the Shunamite woman, see Epist. lii, in Migne, vol. xxii, pp. 527, 528. For Augustine's use of numbers, see the De Doctrina Christiana, lib. ii, cap. xvi; and for the explanation of the draught of fishes, see Augustine in, In Johan. Evangel., tractat. cxxii; and on the twenty-five to thirty furlongs, ibid., tract. xxv, cap. 6; and for the significance of the serpent eating dust, De Gen., lib. ii, c. 18. or the view that the drunkenness of Noah prefigured the suffering of Christ, as held by SS. Cyprian and Augustine, see Farrar, as above, pp. 181, 238. For St. Gregory, see the Magna Moralia, lib. i, cap. xiv.

  Thus began the vast theological structure of oracular interpretation applied to the Bible. As we have seen, the men who prepared the ground for it were the rabbis of Palestine and the Hellenized Jews of Alexandria; and the four great men who laid its foundation courses were Origen, St. Augustine, St. Jerome, and St. Gregory.

  During the ten centuries following the last of these men this structure continued to rise steadily above the plain meanings of Scripture. The Christian world rejoiced in it, and the few great thinkers who dared bring the truth to bear upon it were rejected. It did indeed seem at one period in the early Church that a better system might be developed. The School of Antioch, especially as represented by Chrysostom, appeared likely to lead in this better way, but the dominant forces were too strong; the passion for myth and marvel prevailed over the love of real knowledge, and the reasonings of Chrysostom and his compeers were neglected.[467]

  [467] For the work of the School of Antioch, and especially of Chrysostom, see the eloquent tribute to it by Farrar, as above.

  In the ninth century came another effort to present the claims of right reason. The first man prominent in this was St. Agobard, Bishop of Lyons, whom an eminent historian has well called the clearest head of his time. With the same insight which penetrated the fallacies and follies of image worship, belief in witchcraft persecution, the ordeal, and the judicial duel, he saw the futility of this vast fabric of interpretation, protested against the idea that the Divine Spirit extended its inspiration to the mere words of Scripture, and asked a question which has resounded through every generation since: "If you once begin such a system, who can measure the absurdity which will follow?"

  During the same century another opponent of this dominant system appeared: John Scotus Erigena. He contended that "reason and authority come alike from the one source of Divine Wisdom"; that the fathers, great as their authority is, often contradict each other; and that, in last resort, reason must be called in to decide between them.

  But the evolution of unreason continued: Agobard was unheeded, and Erigena placed under the ban by two councils--his work being condemned by a synod as a "Commentum Diaboli." Four centuries later Honorius III ordered it to be burned, as "teeming with the venom of hereditary depravity"; and finally, after eight centuries, Pope Gregory XIII placed it on the Index, where, with so many other works which have done good service to humanity, it remains to this day. Nor did Abelard, who, three centuries after Agobard and Erigena, made an attempt in some respects like theirs, have any better success: his fate at the hands of St. Bernard and the Council of Sens the world knows by heart. Far more consonant with the spirit of the universal Church was the teaching in the twelfth century of the great Hugo of St. Victor, conveyed in these ominous words, "Learn first what is to be believed" (Disce primo quod credendum est), meaning thereby that one should first accept doctrines, and then find texts to confirm them.

  These principles being dominant, the accretions to the enormous fabric of interpretation went steadily on. Typical is the fact that the Venerable Bede contributed to it the doctrine that, in the text mentioning Elkanah and his two wives, Elkanah means Christ and the two wives the Synagogue and the Church. Even such men as Alfred the Great and St. Thomas Aquinas were added to the forces at work in building above the sacred books this prodigious structure of sophistry.

  Perhaps nothing shows more clearly the tenacity of the old system of interpretation than the sermons of Savonarola. During the last decade of the fifteenth century, just at the close of the medieval period, he was engaged in a life-and-death struggle at Florence. No man ever preached more powerfully the gospel of righteousness; none ever laid more stress on conduct; even Luther was not more zealous for reform or more careless of tradition; and yet we find the great Florentine apostle and martyr absolutely tied fast to the old system of allegorical interpretation. The autograph notes of his sermons, still preserved in his cell at San Marco, show this abundantly. Thus we find him attaching to the creation of grasses and plants on the third day an allegorical connection with the "multitude of the elect" and with the "sound doctrines of the Church," and to the creation of land animals on the sixth day a similar relation to "the Jewish people" and to "Christians given up to things earthly."[468]

  [468] For Agobard, see the Liber adversus Fredigisum, cap. xii; also Reuter's Relig. Aufklarung im Mittelalter, vol. i, p. 24; also Poole, Illustrations of the History of Medieval Thought, London, 1884, pp. 38 et seq. For Erigena, see his De Divisione Naturae, lib. iv, cap. v; also i, cap. lxvi-lxxi; and for general account, see Ueberweg, History of Philosophy, New York, 1871, vol. i, pp. 358 et seq.; and for the treatment of his work by the Church, see the edition of the Index under Leo XIII, 1881. For Abelard, see the Sic et Non, Prologue, Migne, vol. iii, pp. 371- 377. For Hugo of St. Victor, see Erudit. Didask., li
b. vii, vi, 4, in Migne, clxxvi. For Savonarola's interpretations, see various references to his preaching in Villari's life of Savonarola, English translation, London, 1890, and especially the exceedingly interesting table in the appendix to vol. i, chap. vii.

  The revival of learning in the fifteenth century seemed likely to undermine this older structure.

  Then it was that Lorenzo Valla brought to bear on biblical research, for the first time, the spirit of modern criticism. By truly scientific methods he proved the famous "Letter of Christ to Abgarus" a forgery; the "Donation of Constantine," one of the great foundations of the ecclesiastical power in temporal things, a fraud; and the "Apostles' Creed" a creation which post-dated the apostles by several centuries. Of even more permanent influence was his work upon the New Testament, in which he initiated the modern method of comparing manuscripts to find what the sacred text really is. At an earlier or later period he would doubtless have paid for his temerity with his life; fortunately, just at that time the ruling pontiff and his Contemporaries cared much for literature and little for orthodoxy, and from their palaces he could bid defiance to the Inquisition.

  While Valla thus initiated biblical criticism south of the Alps, a much greater man began a more fruitful work in northern Europe. Erasmus, with his edition of the New Testament, stands at the source of that great stream of modern research and thought which is doing so much to undermine and dissolve away the vast fabric of patristic and scholastic interpretation.

  Yet his efforts to purify the scriptural text seemed at first to encounter insurmountable difficulties, and one of these may stimulate reflection. He had found, what some others had found before him, that the famous verse in the fifth chapter of the First Epistle General of St. John, regarding the "three witnesses," was an interpolation. Careful research through all the really important early manuscripts showed that it appeared in none of them. Even after the Bible had been corrected, in the eleventh and twelfth centuries, by Lanfranc, Archbishop of Canterbury, and by Nicholas, cardinal and librarian of the Roman Church, "in accordance with the orthodox faith," the passage was still wanting in the more authoritative Latin manuscripts. There was not the slightest tenable ground for believing in the authenticity of the text; on the contrary, it has been demonstrated that, after a universal silence of the orthodox fathers of the Church, of the ancient versions of the Scriptures, and of all really important manuscripts, the verse first appeared in a Confession of Faith drawn up by an obscure zealot toward the end of the fifth century. In a very mild exercise, then, of critical judgment, Erasmus omitted this text from the first two editions of his Greek Testament as evidently spurious. A storm arose at once. In England, Lee, afterward Archbishop of York; in Spain, Stunica, one of the editors of the Complutensian Polyglot; and in France, Bude, Syndic of the Sorbonne, together with a vast army of monks in England and on the Continent, attacked him ferociously. He was condemned by the University of Paris, and various propositions of his were declared to be heretical and impious. Fortunately, the worst persecutors could not reach him; otherwise they might have treated him as they treated his disciple, Berquin, whom in 1529 they burned at Paris.