History of Rationalism Embracing a Survey of the Present State of Protestant Theology Part 3

And this is right, however others may not even dissemble their neglect of ecclesiastical history; for how little any knowledge of it is now required even from ecclesiastics, or how, where it is found, it is sold cheap in comparison with a syllogism or two--it does not belong to this place to discuss more at length."

The existing state of impiety may be inferred from the low estimate of childhood. The Roman Catholic Church of that day was not so careful of the indoctrination of the young as she is at the present time. Mathesius says that in the twenty-five years he spent within her fold he had seen no case in which the catechism had been elucidated, and that he had not once heard it explained from the pulpit. Luther took great pains to have children and the lowest cla.s.ses trained in the elements of religious knowledge. His express language, in reference to the catechetical instruction of the young and ignorant was, "It is not merely enough that they should be taught and counselled, but care must be taken that, in the answers returned, every sentence must be evidently understood." But like so many other lessons of the great Reformer, this was not remembered by his successors; and in course of time all that the youth and laboring cla.s.ses could boast in favor of their doctrinal training was a smattering of contemporary controversy. There were sermons and expository lectures intended for children; but they were often at unseasonable hours, and of such insufferable dryness as to tax the mind and patience of maturity. A certain author, in a catalogue of this cla.s.s of literature, enumerates _fifteen hundred and ninety catechetical sermons for the young that were directed solely against the Calvinists_!

No one is better able to inform us, however, of the low state of religious training than he who labored most for its improvement.

Spener's language, though written in reference to the melancholy prostration which his own eyes beheld, applies equally well to the very time of which we speak:

"If one were to say that catechizing and the Christian instruction of youth is one of the princ.i.p.al, most important, and most necessary of our duties, and not of less value than preaching, would he not be contradicted or even laughed at by many uninstructed preachers, or by others ignorant of their duty, who seek only their own honor; as if such care were too small and contemptible for an office inst.i.tuted for more important employment? Yet such is but the real truth. Meantime this duty is by many considered so ridiculous that there are preachers who think it degrading to their dignity to undertake it, or even see that it is diligently and faithfully performed by those appointed to it. It is no credit to our evangelical churches that catechetical instruction has been so little or not at all thought of in so many places; though even Luther recommended it so strongly, and gave us so many admirable writings to promote it. But now it either does not exist at all, or is performed negligently, and thrown almost entirely upon schools and schoolmasters.

"These duties should not have been left to schoolmasters; for these are almost wholly unfit to discharge them on account of their own meagre attainments. But preachers should recollect that the souls of the _youth_ are intrusted to them, and that they must give an account of them. They should therefore submit to this as well as to the other duties of their office. It is not indeed anywhere prescribed who among them should perform these duties. In places where there are several clergymen, and the pastors and superintendents are laden with so many other occupations that they cannot perform this duty, we cannot object to its being left for the deacons, or for others who may have more time for it. In large churches able catechists might be appointed.

Superintendents, however, and theologians in high office would not do amiss if they would sometimes countenance this exercise by their presence, and even now and then perform it themselves in order to encourage others. If there were some who would voluntarily commence it themselves, _it would not be interpreted ill, or thought below their dignity_.

"I have become acquainted with the character of most instructors of youth, and I find that their real aim is not to lead the soul of youth to G.o.d, but their pay also, that they are chiefly not fit to impart a correct knowledge of G.o.d since they do not possess it themselves. And indeed there are very many who have not a knowledge even of the _letter_ of that which is or is not to be believed; much less do they comprehend thoroughly and spiritually what is the will of G.o.d in faith and its fruits. Catechizing is as necessary to the church as any other religious agency can be."

We have also the important authority of Calixtus on the sad condition of the education of the young. "The chief cause and origin of the decay of learning," says he, "now tending to extinction, (which may G.o.d avert!) I hold for my own part, to be this:--that the younger children are not well grounded in the minor schools. Foundations ought to be laid there, which might afterwards support the whole weight of solid learning and true erudition. The children ought to learn from genuine authors the Greek and Latin languages; the Keys (as they are) of those treasures which preceding ages have laid up for our use. And they ought so to learn, as to be able to appreciate the thoughts of others (specially of the best authors), and to express their own in suitable and perspicuous words.... But now, in many places, we see the reverse of all this.

Before they can speak (pa.s.sing by preposterously, the matters essential to ultimate success), the boys are made to proceed, or rather leap, to higher subjects; 'real' subjects, as we have learned to call them.

Pedagogues of this stamp seem to themselves learned, whilst they are teaching what they have never themselves mastered; and what their scholars neither understand, nor at their age _can_ understand. In the mean time the writings of those good authors, who, by all past ages, have been recognized as masters of literature and style, are struck out of their hands, and they (the schoolmasters) subst.i.tute their own comments; disputing in a circle of children about Anti-Christ and the doctrine of predestination."[21]

The theological literature of these times was voluminous and confused. A work on an unimportant subject would occupy a dozen volumes, and then the writer would give his finis.h.i.+ng touches with the apology that he had not done justice to his theme. No nation publishes to such an extent as Protestant Germany in the nineteenth century; but one cannot be adequately convinced of the extent of the literary activity of her theologians of the former half of the seventeenth century without loitering among the alcoves of her antiquarian bookstores of the present day. The dusty tomes testify, by their mult.i.tude and care, to the character of the ecclesiastical age that gave them birth. The Germans do not sell their old books to the paper merchants because they are old. It is sacrilege to convert the printed sheet back again to pulp. The libraries of the universities are located in those portions of the city where land is cheap; the catalogue is a small library of itself. The Leipzig Fair keeps much of this long-printed literature before the world. It changes hands, migrates to Tubingen, Halle, or some other book-loving place; pa.s.ses through a generation of owners, and turns up in some other spot, but little the worse for wear. The peasant is found at the book auction; the professor considers it a white day when a replenished purse and the sale of an old library are simultaneous facts.

And when the hour arrives, the preparations are sometimes of the most comfortable and leisure-inviting character. We once attended an auction in picturesque old Brunswick which continued three days; and coffee, beer, sandwiches and other refreshments were freely enjoyed at frequent intervals by nearly all present. Every one had a long breathing spell when the auctioneer, or any one of his numerous secretaries, sipped his coffee and replenished his pipe.

We cannot affirm that there was as much a deficiency of talent or learning at the time of which we speak, as there was of an humble, subdued religious spirit, and of clearness of conception, all of which are equally necessary to give a high tone to theological writing and thinking. Dr. Pusey says of the theologians, that "they were highly learned but deficient in scientific spirit, freedom from prejudice, dest.i.tute of comprehensive and discriminating views, without which mere knowledge is useless." An ill.u.s.tration is furnished in Calov's mammoth production, ent.i.tled, _Systema locorum Theologicorum e sacra potissimum scriptura et antiquitate, nec non adversariorum confessione doctrinam, praxia et controversiarum fidei, c.u.m veterum tum inprimis recentiorum pertractationem luculentam exhibens_. The author tried faithfully to redeem his pledge; and though he a.s.serted that he had aimed at conciseness, his work only terminated with the twelfth quarto volume!

The subject of the first part was the nature of Theology, Religion, Divine Inspiration, Holy Scriptures, and the articles of Faith. He defined Theology to be, that practical skill in the knowledge of true religion, as drawn from divine revelation, which is calculated to lead man after the fall through faith to eternal life. One of the important questions propounded is:

"Are the Calvinists to be considered heretics, and do they not teach very dangerous errors?" Of course an affirmative reply is returned with cogent reasons therefor. At the end of this part there is a prolix recital of the many errors of George Calixtus and his followers. Calov conformed to the _causal_ method of composition. There were two systems of arrangement in vogue, the _causal_ and _defining_. Under the former were grouped the _causae princ.i.p.ales, et minus princ.i.p.ales, instrumentales, efficientes, materiales, formales, finales_. Under the latter, a definition was prefixed to each article, which comprised the whole doctrine of the church and all the opposed heresies. This was then redundantly ill.u.s.trated until the subject was supposed to be exhausted.

Schertzer, in his doctrinal work, begins with a definition of Christ, and occupies three quarto pages with one sentence. We venture only its commencement: "Christ is G.o.d-man; G.o.d and man, born of his heavenly Father and his virgin mother; and Christ is according to his humanity the natural son of G.o.d, constant in his unity to one person, his divine and human nature impeccable." The favorite cla.s.s-book of those times was Koenig's _Theologia positiva acroamatica synoptice tractata_; and it does but partial justice to this work to say that in dryness and meagreness it almost defies a parallel.

There was a lamentable decrease of exegetical works and lectures toward the middle of the seventeenth century. The Reformation was the signal for Scriptural study; and the Reformers declared the word of G.o.d to be the origin of their gigantic movement. All the ordinances of the early Lutheran Church were in strict keeping with this principle. The Elector Augustus, in his church order of 1580, established professors _solely for the elucidation_ of the Scriptures. He appointed two to lecture on the Old Testament, one on the Pentateuch and the other on the prophets; and two on the New Testament. His command was, that they should all read the Scriptures, as far as they could, in the same languages in which the prophets and apostles had written. Many of the universities had no other professors of theology than exegetical lecturers. The languages of the Bible were diligently studied, and great progress was made in their scientific understanding.

But after the rise of the long and exciting controversies of which we have spoken, the death-blow was given to Scriptural interpretation. The method of theological study was to spend the first year in learning what is orthodox. The second was occupied in obtaining a knowledge of controversies; the third was devoted to the Scriptures, a more intimate knowledge of controversial literature, and the scholastics. One day in the week was spent with the Fathers, Church Councils, and moral theology. The later years were chiefly consumed in controversial practice, as a preparation for the great arena. Francke as truthfully described these times as his own when he said: "Youths are sent to the universities with a moderate knowledge of Latin; but of Greek and especially of Hebrew they have next to none. And it would even then have been well, if what had been neglected before had been made up in the universities. There, however, most are borne, as by a torrent, with the mult.i.tude; they flock to logical, metaphysical, ethical, polemical, physical, pneumatical lectures and what not; treating least of all those things whose benefit is most permanent in their future office, especially deferring, and at last neglecting, the study of the sacred languages."

But while there were many evidences of religious torpor there were none more marked and unmistakable than the preaching of that time. The pulpit being an invariable index of the state of the national heart, it was not less the case during the present period. The preaching was of the most formal and methodical texture. It a.s.sumed a rhetorical and poetical appearance; the people calling it the _Italian style_. Petrarch had given shape to Italian thought, and through his influence Germany became sated with poetic imagery and overwrought fancy. Sagittarius founded a stipend for the preaching of a yearly sermon in the University Church "which should be more a practical ill.u.s.tration of Christian doctrine than of _lofty speech_." Emblematical sermons were sometimes delivered in lengthy series.

Christopher Sunday descanted on the _Perpetual Heart-Calendar_, treating of genera and species, and dividing his themes into "Remarkable, Historical, and Annual events, Particular numbers, and the amounts of Roman currency, the Four Seasons, the Seven Planets, the Twelve Heavenly signs, and many aspects and useful directions." All these, this divine claimed, are to be found in the Gospel as in a perpetual calendar of the heart. Another preacher adopted as his theme for a funeral sermon, _The Secret of Roses and Flowers_. Daniel Keck preached a discourse in 1642 from Romans viii. 18, calling his subject "The Apostolic Syllogism,"

dividing it into _subject_, _predicate_, and _conclusion_. The subject, _suffering_, was again divided into _wicked_, _voluntary_, _stolid_ and _righteous_; and these further cla.s.sed into _natural_, _civil_ and _spiritual_ suffering.

A sermon on Zaccheus from the words, _He was little of stature_, claims for its theme, "The stature and size of Zaccheus." The first division is, _he_; the second, _was_; third, _small stature_. Application _first_, The text teaches us the variety of G.o.d's works; _second_, it consoles the poor; _third_, it teaches us to make amends for our personal defects by virtue. Tholuck well asks, who would imagine that the author of this sermon was the minstrel of "When the early sun arises," "Oh Jesus, all thy bleeding wounds," and so many other deeply earnest Christian songs which have touched the hearts of many generations,--the immortal Hermann von Koben? A pastor of Wernigerode preached from Matthew x. 30. His divisions were, 1: Our hair--its origin, style, form and natural circ.u.mstances. 2: On the right use of the human hair. 3: The memories, admonition, warning and consolation that have come from the human hair. 4: How hair can be used in a Christian way! A Brunswick pastor commenced his Sabbath discourse on one occasion with the words, "A preacher must have three things; a _good conscience_, a _good bite_, and a _good kiss_;" wherefore his transition was made to the theme under consideration: "_an increase of my salary_."

But it is needless to continue ill.u.s.trations of the almost universal dearth of preaching. One hardly knows whether to laugh at its absurdity or weep over its prost.i.tution.

Andrea's caustic pen revelled in satire at the depreciation of this important agency of good. Some of his ideas are by no means ill-timed in the present century. In the Dialogue of the Pulpit Orator he thus speaks:[22]

A. Tell me earnestly, I pray you, what you find wanting in my present sermon.

B. One thing only, but that a main point.

A. It cannot be in the arrangement?

B. It was, I believe, according to all the rules of the methods.

A. Then the p.r.o.nunciation was defective?

B. You must speak as G.o.d has made you; only you must not be an imitator.

A. Then the action was wrong?

B. About that I am indifferent, if it be only quiet and not gesticulatory.

A. My sermon must have been much too long?

B. _If a sermon be good it can't be too long: a bad one always is._

A. Certainly I did not produce ill.u.s.trations enough?

B. You could not have meant to empty a basket of quotations.

A. Then I spoke too slow?

B. Ha! In the pulpit we must teach, not talk too volubly.

A. I should have spoken louder too?

B. I like the voice of man, not the braying of an a.s.s.

A. Should I not have used more subtle distinctions?

B. You were there to instruct the ignorant, not to dispute with heretics.

A. Do then explain yourself more fully.

B. Hear me: you said, "I think much, very much," which was good, but it only flowed through you as through a pipe.

A. Indeed!

B. Thus, much contracted the taste of the pipe and savored accordingly.

A. No good compliment, this.

B. It is the best I can make. For when you only cast forth good and wholesome doctrines, and show nothing of them expressed in your life and manners, are you not placed out of yourself to speak one thing and think another? You make us believe that your holy words are only practised solemn words, without any real feeling, just as poets make bridal songs and funeral dirges whenever called upon. You have many pa.s.sages of Scripture in readiness; but they do not exhort, strengthen and instruct you, though others die with joy at hearing the divine word.

A. You are severe upon me.

B. It is not often the case that the worst men preach the best. I wish but one thing: that for the future you should say nothing but what you express in action by your example, or at least realize by serious endeavors after obedience to G.o.d.

A. This is harsh enough.

B. It is incomparably harsher, however, to openly contradict oneself before G.o.d both in words and works, and to convert the divine service into an empty clatter of words.

A. You speak truly.

B. And it is just as true, believe me, that a simple, plain sermon, exhibited and sealed by your life, is more valuable than a thousand clever declamations.