History Of The Conflict Between Religion And Science Part 4

PELAGIUS. While these events were transpiring in the Eastern provinces of the Roman Empire, the spirit that had produced them was displaying itself in the West. A British monk, who had a.s.sumed the name of Pelagius, pa.s.sed through Western Europe and Northern Africa, teaching that death was not introduced into the world by the sin of Adam; that on the contrary he was necessarily and by nature mortal, and had he not sinned he would nevertheless have died; that the consequences of his sins were confined to himself, and did not affect his posterity. From these premises Pelagius drew certain important theological conclusions.

At Rome, Pelagius had been received with favor; at Carthage, at the instigation of St. Augustine, he was denounced. By a synod, held at Diospolis, he was acquitted of heresy, but, on referring the matter to the Bishop of Rome, Innocent I., he was, on the contrary, condemned. It happened that at this moment Innocent died, and his successor, Zosimus, annulled his judgment and declared the opinions of Pelagius to be orthodox. These contradictory decisions are still often referred to by the opponents of papal infallibility. Things were in this state of confusion, when the wily African bishops, through the influence of Count Valerius, procured from the emperor an edict denouncing Pelagins as a heretic; he and his accomplices were condemned to exile and the forfeiture of their goods. To affirm that death was in the world before the fall of Adam, was a state crime.

CONDEMNATION OF PELAGIUS. It is very instructive to consider the principles on which this strange decision was founded. Since the question was purely philosophical, one might suppose that it would have been discussed on natural principles; instead of that, theological considerations alone were adduced. The attentive reader will have remarked, in Tertullian's statement of the principles of Christianity, a complete absence of the doctrines of original sin, total depravity, predestination, grace, and atonement. The intention of Christianity, as set forth by him, has nothing in common with the plan of salvation upheld two centuries subsequently. It is to St. Augustine, a Carthaginian, that we are indebted for the precision of our views on these important points.

In deciding whether death had been in the world before the fall of Adam, or whether it was the penalty inflicted on the world for his sin, the course taken was to ascertain whether the views of Pelagius were accordant or discordant not with Nature but with the theological doctrines of St. Augustine. And the result has been such as might be expected. The doctrine declared to be orthodox by ecclesiastical authority is overthrown by the unquestionable discoveries of modern science. Long before a human being had appeared upon earth, millions of individuals--nay, more, thousands of species and even genera--had died; those which remain with us are an insignificant fraction of the vast hosts that have pa.s.sed away.

A consequence of great importance issued from the decision of the Pelagian controversy. The book of Genesis had been made the basis of Christianity. If, in a theological point of view, to its account of the sin in the garden of Eden, and the transgression and punishment of Adam, so much weight had been attached, it also in a philosophical point of view became the grand authority of Patristic science. Astronomy, geology, geography, anthropology, chronology, and indeed all the various departments of human knowledge, were made to conform to it.

ST. AUGUSTINE. As the doctrines of St. Augustine have had the effect of thus placing theology in antagonism with science, it may be interesting to examine briefly some of the more purely philosophical views of that great man. For this purpose, we may appropriately select portions of his study of the first chapter of Genesis, as contained in the eleventh, twelfth, and thirteenth books of his "Confessions."

These consist of philosophical discussions, largely interspersed with rhapsodies. He prays that G.o.d will give him to understand the Scriptures, and will open their meaning to him; he declares that in them there is nothing superfluous, but that the words have a manifold meaning.

The face of creation testifies that there has been a Creator; but at once arises the question, "How and when did he make heaven and earth?

They could not have been made IN heaven and earth, the world could not have been made IN the world, nor could they have been made when there was nothing to make them of." The solution of this fundamental inquiry St. Augustine finds in saying, "Thou spakest, and they were made."

But the difficulty does not end here. St. Augustine goes on to remark that the syllables thus uttered by G.o.d came forth in succession, and there must have been some created thing to express the words. This created thing must, therefore, have existed before heaven and earth, and yet there could have been no corporeal thing before heaven and earth. It must have been a creature, because the words pa.s.sed away and came to an end but we know that "the word of the Lord endureth forever."

Moreover, it is plain that the words thus spoken could not have been spoken successively, but simultaneously, else there would have been time and change--succession in its nature implying time; whereas there was then nothing but eternity and immortality. G.o.d knows and says eternally what takes place in time.

CRITICISM OF ST. AUGUSTINE. St. Augustine then defines, not without much mysticism, what is meant by the opening words of Genesis: "In the beginning." He is guided to his conclusion by another scriptural pa.s.sage: "How wonderful are thy works, O Lord! in wisdom hast thou made them all." This "wisdom" is "the beginning," and in that beginning the Lord created the heaven and the earth.

"But," he adds, "some one may ask, 'What was G.o.d doing before he made the heaven and the earth? for, if at any particular moment he began to employ himself, that means time, not eternity. In eternity nothing transpires--the whole is present.'" In answering this question, he cannot forbear one of those touches of rhetoric for which he was so celebrated: "I will not answer this question by saying that he was preparing h.e.l.l for priers into his mysteries. I say that, before G.o.d made heaven and earth, he did not make any thing, for no creature could be made before any creature was made. Time itself is a creature, and hence it could not possibly exist before creation.

"What, then, is time? The past is not, the future is not, the present--who can tell what it is, unless it be that which has no duration between two nonent.i.ties? There is no such thing as 'a long time,' or 'a short time,' for there are no such things as the past and the future. They have no existence, except in the soul."

The style in which St. Augustine conveyed his ideas is that of a rhapsodical conversation with G.o.d. His works are an incoherent dream.

That the reader may appreciate this remark, I might copy almost at random any of his paragraphs. The following is from the twelfth book:

"This then, is what I conceive, O my G.o.d, when I hear thy Scripture saying, In the beginning G.o.d made heaven and earth: and the earth was invisible and without form, and darkness was upon the deep, and not mentioning what day thou createdst them; this is what I conceive, that because of the heaven of heavens--that intellectual heaven, whose intelligences know all at once, not in part, not darkly, not through a gla.s.s, but as a whole, in manifestation, face to face; not this thing now, and that thing anon; but (as I said) know all at once, without any succession of times; and because of the earth, invisible and without form, without any succession of times, which succession presents 'this thing now, that thing anon;' because, where there is no form, there is no distinction of things; it is, then, on account of these two, a primitive formed, and a primitive formless; the one, heaven, but the heaven of heavens; the other, earth, but the earth movable and without form; because of these two do I conceive, did thy Scripture say without mention of days, In the beginning G.o.d created the heaven and the earth.

For, forthwith it subjoined what earth it spake of; and also in that the firmament is recorded to be created the second day, and called heaven, it conveys to us of which heaven he before spake, without mention of days.

"Wondrous depth of thy words! whose surface behold! is before us, inviting to little ones; yet are they a wondrous depth, O my G.o.d, a wondrous depth! It is awful to look therein; an awfulness of honor, and a trembling of love. The enemies thereof I hate vehemently; O that thou wouldst slay them with thy two-edged sword, that they might no longer be enemies to it: for so do I love to have them slain unto themselves, that they may live unto thee."

As an example of the hermeneutical manner in which St. Augustine unfolded the concealed facts of the Scriptures, I may cite the following from the thirteenth book of the "Confessions;" his object is to show that the doctrine of the Trinity is contained in the Mosaic narrative of the creation:

"Lo, now the Trinity appears unto me in a gla.s.s darkly, which is thou my G.o.d, because thou, O Father, in him who is the beginning of our wisdom, which is thy wisdom, born of thyself, equal unto thee and coeternal, that is, in thy Son, createdst heaven and earth. Much now have we said of the heaven of heavens, and of the earth invisible and without form, and of the darksome deep, in reference to the wandering instability of its spiritual deformity, unless it had been converted unto him, from whom it had its then degree of life, and by his enlightening became a beauteous life, and the heaven of that heaven, which was afterward set between water and water. And under the name of G.o.d, I now held the Father, who made these things; and under the name of the beginning, the Son, in whom he made these things; and believing, as I did, my G.o.d as the Trinity, I searched further in his holy words, and lo! thy Spirit moved upon the waters. Behold the Trinity, my G.o.d!--Father, and Son, and Holy Ghost Creator of all creation."

That I might convey to my reader a just impression of the character of St. Augustine's philosophical writings, I have, in the two quotations here given, subst.i.tuted for my own translation that of the Rev. Dr.

Pusey, as contained in Vol. I. of the "Library of Fathers of the Holy Catholic Church," published at Oxford, 1840.

Considering the eminent authority which has been attributed to the writings of St. Augustine by the religious world for nearly fifteen centuries, it is proper to speak of them with respect. And indeed it is not necessary to do otherwise. The paragraphs here quoted criticise themselves. No one did more than this Father to bring science and religion into antagonism; it was mainly he who diverted the Bible from its true office--a guide to purity of life--and placed it in the perilous position of being the arbiter of human knowledge, an audacious tyranny over the mind of man. The example once set, there was no want of followers; the works of the great Greek philosophers were stigmatized as profane; the transcendently glorious achievements of the Museum of Alexandria were hidden from sight by a cloud of ignorance, mysticism, and unintelligible jargon, out of which there too often flashed the destroying lightnings of ecclesiastical vengeance.

A divine revelation of science admits of no improvement, no change, no advance. It discourages as needless, and indeed as presumptuous, all new discovery, considering it as an unlawful prying into things which it was the intention of G.o.d to conceal.

What, then, is that sacred, that revealed science, declared by the Fathers to be the sum of all knowledge?

It likened all phenomena, natural and spiritual, to human acts. It saw in the Almighty, the Eternal, only a gigantic man.

THE PATRISTIC PHILOSOPHY. As to the earth, it affirmed that it is a flat surface, over which the sky is spread like a dome, or, as St. Augustine tells us, is stretched like a skin. In this the sun and moon and stars move, so that they may give light by day and by night to man. The earth was made of matter created by G.o.d out of nothing, and, with all the tribes of animals and plants inhabiting it, was finished in six days.

Above the sky or firmament is heaven; in the dark and fiery s.p.a.ce beneath the earth is h.e.l.l. The earth is the central and most important body of the universe, all other things being intended for and subservient to it.

As to man, he was made out of the dust of the earth. At first he was alone, but subsequently woman was formed from one of his ribs. He is the greatest and choicest of the works of G.o.d. He was placed in a paradise near the banks of the Euphrates, and was very wise and very pure; but, having tasted of the forbidden fruit, and thereby broken the commandment given to him, he was condemned to labor and to death.

The descendants of the first man, undeterred by his punishment, pursued such a career of wickedness that it became necessary to destroy them. A deluge, therefore, flooded the face of the earth, and rose over the tops of the mountains. Having accomplished its purpose, the water was dried up by a wind.

From this catastrophe Noah and his three sons, with their wives, were saved in an ark. Of these sons, Shem remained in Asia and repeopled it.

Ham peopled Africa; j.a.phet, Europe. As the Fathers were not acquainted with the existence of America, they did not provide an ancestor for its people.

Let us listen to what some of these authorities say in support of their a.s.sertions. Thus Lactantius, referring to the heretical doctrine of the globular form of the earth, remarks: "Is it possible that men can be so absurd as to believe that the crops and the trees on the other side of the earth hang downward, and that men have their feet higher than their heads? If you ask them how they defend these monstrosities, how things do not fall away from the earth on that side, they reply that the nature of things is such that heavy bodies tend toward the centre, like the spokes of a wheel, while light bodies, as clouds, smoke, fire, tend from the centre to the heavens on all sides. Now, I am really at a loss what to say of those who, when they have once gone wrong, steadily persevere in their folly, and defend one absurd opinion by another." On the question of the antipodes, St. Augustine a.s.serts that "it is impossible there should be inhabitants on the opposite side of the earth, since no such race is recorded by Scripture among the descendants of Adam."

Perhaps, however, the most unanswerable argument against the sphericity of the earth was this, that "in the day of judgment, men on the other side of a globe could not see the Lord descending through the air."

It is unnecessary for me to say any thing respecting the introduction of death into the world, the continual interventions of spiritual agencies in the course of events, the offices of angels and devils, the expected conflagration of the earth, the tower of Babel, the confusion of tongues, the dispersion of mankind, the interpretation of natural phenomena, as eclipses, the rainbow, etc. Above all, I abstain from commenting on the Patristic conceptions of the Almighty; they are too anthropomorphic, and wanting in sublimity.

Perhaps, however, I may quote from Cosmas Indicopleustes the views that were entertained in the sixth century. He wrote a work ent.i.tled "Christian Topography," the chief intent of which was to confute the heretical opinion of the globular form of the earth, and the pagan a.s.sertion that there is a temperate zone on the southern side of the torrid. He affirms that, according to the true orthodox system of geography, the earth is a quadrangular plane, extending four hundred days' journey east and west, and exactly half as much north and south; that it is inclosed by mountains, on which the sky rests; that one on the north side, huger than the others, by intercepting the rays of the sun, produces night; and that the plane of the earth is not set exactly horizontally, but with a little inclination from the north: hence the Euphrates, Tigris, and other rivers, running southward, are rapid; but the Nile, having to run up-hill, has necessarily a very slow current.

The Venerable Bede, writing in the seventh century, tells us that "the creation was accomplished in six days, and that the earth is its centre and its primary object. The heaven is of a fiery and subtile nature, round, and equidistant in every part, as a canopy from the centre of the earth. It turns round every day with ineffable rapidity, only moderated by the resistance of the seven planets, three above the sun--Saturn, Jupiter, Mars--then the sun; three below--Venus, Mercury, the moon. The stars go round in their fixed courses, the northern perform the shortest circle. The highest heaven has its proper limit; it contains the angelic virtues who descend upon earth, a.s.sume ethereal bodies, perform human functions, and return. The heaven is tempered with glacial waters, lest it should be set on fire. The inferior heaven is called the firmament, because it separates the superinc.u.mbent waters from the waters below.

The firmamental waters are lower than the spiritual heaven, higher than all corporeal beings, reserved, some say, for a second deluge; others, more truly, to temper the fire of the fixed stars."

Was it for this preposterous scheme--this product of ignorance and audacity--that the works of the Greek philosophers were to be given up? It was none too soon that the great critics who appeared at the Reformation, by comparing the works of these writers with one another, brought them to their proper level, and taught us to look upon them all with contempt.

Of this presumptuous system, the strangest part was its logic, the nature of its proofs. It relied upon miracle-evidence. A fact was supposed to be demonstrated by an astounding ill.u.s.tration of something else! An Arabian writer, referring to this, says: "If a conjurer should say to me, 'Three are more than ten, and in proof of it I will change this stick into a serpent,' I might be surprised at his legerdemain, but I certainly should not admit his a.s.sertion." Yet, for more than a thousand years, such was the accepted logic, and all over Europe propositions equally absurd were accepted on equally ridiculous proof.

Since the party that had become dominant in the empire could not furnish works capable of intellectual compet.i.tion with those of the great pagan authors, and since it was impossible for it to accept a position of inferiority, there arose a political necessity for the discouragement, and even persecution, of profane learning. The persecution of the Platonists under Valentinian was due to that necessity. They were accused of magic, and many of them were put to death. The profession of philosophy had become dangerous--it was a state crime. In its stead there arose a pa.s.sion for the marvelous, a spirit of superst.i.tion. Egypt exchanged the great men, who had made her Museum immortal, for bands of solitary monks and sequestered virgins, with which she was overrun.

CHAPTER III.

CONFLICT RESPECTING THE DOCTRINE OF THE UNITY OF G.o.d.--THE FIRST OR SOUTHERN REFORMATION.

The Egyptians insist on the introduction of the wors.h.i.+p of the Virgin Mary--They are resisted by Nestor, the Patriarch of Constantinople, but eventually, through their influence with the emperor, cause Nestor's exile and the dispersion of his followers.

Prelude to the Southern Reformation--The Persian attack; its moral effects.

The Arabian Reformation.--Mohammed is brought in contact with the Nestorians--He adopts and extends their principles, rejecting the wors.h.i.+p of the Virgin, the doctrine of the Trinity, and every thing in opposition to the unity of G.o.d.-- He extinguishes idolatry in Arabia, by force, and prepares to make war on the Roman Empire.--His successors conquer Syria, Egypt, Asia Minor, North Africa, Spain, and invade France.

As the result of this conflict, the doctrine of the unity of G.o.d was established in the greater part of the Roman Empire-- The cultivation of science was restored, and Christendom lost many of her most ill.u.s.trious capitals, as Alexandria, Carthage, and, above all, Jerusalem.

THE policy of the Byzantine court had given to primitive Christianity a paganized form, which it had spread over all the idolatrous populations const.i.tuting the empire. There had been an amalgamation of the two parties. Christianity had modified paganism, paganism had modified Christianity. The limits of this adulterated religion were the confines of the Roman Empire. With this great extension there had come to the Christian party political influence and wealth. No insignificant portion of the vast public revenues found their way into the treasuries of the Church. As under such circ.u.mstances must ever be the case, there were many compet.i.tors for the spoils--men who, under the mask of zeal for the predominant faith, sought only the enjoyment of its emoluments.

ECCLESIASTICAL DISPUTES. Under the early emperors, conquest had reached its culmination; the empire was completed; there remained no adequate objects for military life; the days of war-peculation, and the plundering of provinces, were over. For the ambitious, however, another path was open; other objects presented. A successful career in the Church led to results not unworthy of comparison with those that in former days had been attained by a successful career in the army.

The ecclesiastical, and indeed, it may be said, much of the political history of that time, turns on the struggles of the bishops of the three great metropolitan cities--Constantinople, Alexandria, Rome--for supremacy: Constantinople based her claims on the fact that she was the existing imperial city; Alexandria pointed to her commercial and literary position; Rome, to her souvenirs. But the Patriarch of Constantinople labored under the disadvantage that he was too closely under the eye, and, as he found to his cost, too often under the hand, of the emperor. Distance gave security to the episcopates of Alexandria and Rome.

ECCLESIASTICAL DISPUTES. Religious disputations in the East have generally turned on diversities of opinion respecting the nature and attributes of G.o.d; in the West, on the relations and life of man. This peculiarity has been strikingly manifested in the transformations that Christianity has undergone in Asia and Europe respectively. Accordingly, at the time of which we are speaking, all the Eastern provinces of the Roman Empire exhibited an intellectual anarchy. There were fierce quarrels respecting the Trinity, the essence of G.o.d, the position of the Son, the nature of the Holy Spirit, the influences of the Virgin Mary.