Читать книгу Paganism Surviving in Christianity - Abram Herbert Lewis - Страница 12

“The number fifty, moreover, contains seven sevens, or a Sabbath of Sabbaths, and also over and above these full Sabbaths, a new beginning in the eighth, of a really new rest that remains above the Sabbaths. And let any one who is able observe this [as it is carried out] in the Psalms with more, indeed, than human accuracy, so as to find out the reasons in each case, as we shall set them forth. Thus, for instance, it is not without a purpose that the eighth Psalm has the inscription, on the wine presses, as it comprehends the perfection of fruits in the eighth; for the time for the enjoyment of the fruits of the true vine could not be before the eighth. And again, the second Psalm inscribed, on the wine presses, is the eightieth, containing another eighth number, viz., in the tenth multiple. The eighty-third again is made up by the union of two holy numbers, viz., the eighth in the tenth multiple, and the three in the first multiple. And the fiftieth Psalm is a prayer for the remission of sins, and a confession. For, as according to the Gospel, the fiftieth obtained remission confirming thereby that understanding of the jubilee, so he who offers up such petitions in full confession hopes to gain remission in no other number than the fiftieth. And again there are also certain others which are called songs of degrees, in number fifteen, as was also the number of the steps of the temple, and which show thereby, perhaps, that the steps (or degrees) are comprehended within the number seven and the number eight. And these songs of degrees begin after the one hundred and twentieth Psalm, which is called simply a Psalm, as the more accurate copies give it. And this is the number of the perfection of the life of man. And the hundredth Psalm, which begins thus, I will sing of mercy and judgment, O Lord, embraces the life of the saint in fellowship with God. And the one hundred and fiftieth ends with these words, Let everything that hath breath praise the Lord.”[55]

Clement of Rome, one of the earliest Fathers from whom anything genuine has come to our time, presents other prominent examples of myth and allegory, as follows:

“Let us consider that wonderful sign [of the resurrection] which takes place in Eastern lands, that is, in Arabia, and the countries round about. There is a certain bird which is called a phœnix. This is the only one of its kind, and lives five hundred years. And when the time of its dissolution draws near that it must die, it builds itself a nest of frankincense, and myrrh, and other spices, into which, when the time is fulfilled, it enters and dies. But as the flesh decays, a certain kind of worm is produced, which, being nourished by the juices of the dead bird, brings forth feathers. Then when it has acquired strength, it takes up that nest in which are the bones of its parent, and, bearing these, it passes from the land of Arabia into Egypt, to the city called Heliopolis. And in open day, flying in the sight of all men, it places them on the altar of the sun, and, having done this, hastens back to its former abode. The priests then inspect the registers of the dates, and finds that it has returned exactly as the five hundredth year was completed.”[56]

Here is a pagan sun-myth gravely set forth as fact, and made to illustrate a Christian truth; an example of what was common in the writings and theories of those who became leaders in the Church.

The Bible, with its simple truths and plain ethical teachings, was an insipid book to men whose tastes had become abnormal and perverted through feeding on such pagan fancies and superstitions.

One more example from Clement of Alexandria. It must be remembered that the “Christian” writers who condemn gnosticism as a heresy still claimed that there was a “true Christian gnosticism”; the difference between them and those whom they condemned was in degree more than in kind. The following extracts are from Clement’s Gnostic Exposition of the Decalogue. It needs little to show that when the law of God was thus expounded, its power and authority were practically destroyed. Such expositions were part and parcel of the lawlessness which was the unavoidable fruitage of gnosticism. Clement says:

“And the Decalogue, viewed as an image of heaven, embraces sun and moon, stars, clouds, light, wind, water, air, darkness, fire. This is the physical Decalogue of the heaven.

“And the representation of the earth contains men, cattle, reptiles, wild beasts; and of the inhabitants of the water, fishes and whales; and again of the winged tribes, those that are carnivorous, and those that use mild food; and of plants likewise, both fruit-bearing and barren. This is the physical Decalogue of the earth.

“And there is a ten in man himself: the five senses and the power of speech, and that of reproduction; and the eighth is the spiritual principle communicated at his creation; and the ninth, the ruling faculty of the soul; and tenth, there is the distinctive characteristic of the Holy Spirit, which comes to him through faith.

“Besides, in addition to these ten human parts, the law appears to give its injunctions to sight and hearing, and smell and touch and taste, and to the organs subservient to these, which are double the hands and the feet. For such is the formation of man. And the soul is introduced, and previous to it the ruling faculty, by which we reason, not produced in procreation; so that without it there is made up the number ten, of the faculties by which all the activity of man is carried out. …

“Is not man, then rightly said ‘to have been made in the image of God’?—not in the form of his [corporeal] structure; but inasmuch as God creates all things by the Word (λόγῳ) and the man who has become a Gnostic performs good actions by the faculty of reason (τῷ λογικῷ) properly therefore the two tables are also said to mean the commandments that were given to the twofold spirits—those communicated before the law to that which was created, and to the ruling faculty; and the movements of the senses are both copied in the mind, and manifested in the activity which proceeds from the body.”[57]

Even Tertullian, who inveighed so strongly against certain phases of gnosticism, as represented in the Alexandrian schools, has given interpretations which are no less unreliable and fanciful than those which he condemns.

Hear him on “Types.”

“Types of the Death of Christ: Isaac, Joseph; Jacob against Simeon and Levi; Moses praying against Amalek; the Brazen Serpent.

“On the subject of his death, I suppose you endeavor to introduce a diversity of opinion, simply because you deny that the suffering of the cross was predicted of the Christ of the Creator, and because you contend, moreover, that it is not to be believed that the Creator would expose His son to that kind of death on which He had Himself pronounced a curse. ‘Cursed,’ says he, ‘is every one who hangeth on a tree.’ But what is meant by this curse, worthy as it is of the simple prediction of the cross, of which we are now mainly inquiring, I defer to consider, because in another passage, we have given the reason of the thing preceded by proof. First, I shall offer a full explanation of the types. And no doubt it was proper that this mystery should be prophetically set forth by types, and indeed chiefly by that method; for in proportion to its incredibility would it be a stumbling block, if it were set forth in bare prophecy; and in proportion, too, to its grandeur, was the need of obscuring it in shadow, that the difficulty of understanding it might lead to prayer for the grace of God. First, then, Isaac, when he was given up by his father, as an offering, himself carried the wood for his own death. By this act he even then was setting forth the death of Christ, who was destined by his Father as a sacrifice, and carried the cross whereon he suffered. Joseph, likewise, was a type of Christ, not, indeed, on this ground (that I may not delay my course) that he suffered persecution for the cause of God from his brethren, as Christ did from his brethren after the flesh, the Jews; but when he is blessed by his father in these words, ‘His glory is that of a bullock; his horns are the horns of a unicorn; with them shall he push the nations to the very ends of the earth,’—he was not, of course, designated as a mere unicorn with its one horn, or a minotaur with two; but Christ was indicated in him—a bullock in respect of both His characteristics; to some as severe as a judge, to others gentle as a Saviour, whose horns were the extremities of his cross. For of the antenna, which is a part of a cross, the ends are called horns; while the midway stake of the whole frame is the unicorn. By this virtue, then, of His cross, and in this manner horned, He is both now pushing all nations through faith, bearing them away from earth to heaven; and will then push them through judgment, casting them down from heaven to earth. He will also, according to another passage in the same Scripture, be a bullock when he is spiritually interpreted to be Jacob against Simeon and Levi, which means against the scribes and the pharisees; for it was from them that these last derived their origin. [Like] Simeon and Levi, they consummated their wickedness by their heresy, with which they persecuted Christ. ‘Into their counsel let not my soul enter; to their assembly let not my heart be united; for in their anger they slew men,’ that is, the prophets; ‘and in their self-will they hacked the sinews of a bullock,’ that is, of Christ. For against Him did they wreak their fury, after they had slain His prophets, even by affixing Him with nails to the cross. Otherwise it is an idle thing, when, after slaying men, he inveighs against them for the torture of a bullock. Again, in the case of Moses, wherefore did he at that moment particularly, when Joshua was fighting Amalek, pray in a sitting posture with outstretched hands, when in such a conflict it would surely have been more seemly to have bent the knee, and smitten the breast, and to have fallen on the face to the ground, and in such prostration to have offered prayer? Wherefore, but because in a battle fought in the name of that Lord who was one day to fight against the devil, the shape was necessary of that very cross through which Jesus was to win the victory? Why, once more, did the same Moses, after prohibiting the likeness of everything, set up the golden serpent on the pole, and, as it hung there, propose it as an object to be looked at for a cure? Did he not here also intend to show the power of our Lord’s cross, whereby that old serpent, the devil, was vanquished—whereby also to every man who was bitten by spiritual serpents, but who yet turned with an eye of faith to it, was proclaimed a cure from the bite of sin, and health for evermore?”[58]

The allegorizing method continued with great pertinacity. Augustine, the master mind of the fifth century, whose influence yet abounds in the doctrines of both Catholics and Protestants, was under its sway. With him, as with those who preceded him, this allegorical interpretation perverted the Scriptures and obscured truth. A single instance must suffice:

“Hence, also, in the number of the large fishes which our Lord, after His resurrection, showing this new life, commanded to be taken on the right side of the ship, there is found the number fifty, three times multiplied with the addition of three more [the symbol of the Trinity] to make the holy mystery more apparent; and the disciples’ nets were not broken, because in that new life there shall be no schism, caused by the disquiet of heretics. Then [in this new life] man, made perfect and at rest, purified in body and in soul, by the pure words of God which are like silver purged from its dross, seven times refined, shall receive his reward, the denarius. So that with that reward the numbers ten and seven meet in Him. For in this number seventeen [there is found] as in other numbers representing a combination of symbols, a wonderful mystery. Nor is it without good reason that the seventeenth Psalm is the only one which is given complete in the Book of Kings, because it signifies that kingdom in which we shall have no enemy. For its title is, ‘A Psalm of David in the day that the Lord delivered him from the hand of all his enemies and from the hand of Saul.’ For of whom is David the type, but of Him who, according to the flesh, was born of the seed of David? He, in His church, that is, in His body, still endures the malice of enemies. Therefore the words which from heaven fell upon the ear of that persecutor whom Jesus slew by His voice, and whom He transformed into a part of His body (as the food which we use becomes a part of ourselves), were these: ‘Saul, Saul, why persecutest thou me?’ And when shall this His body be finally delivered from enemies? Is it not when the last enemy, death, shall be destroyed? It is to that time that the number of the one hundred and fifty-three fishes pertains. For if the number seventeen itself be the side of an arithmetical triangle, formed by placing above each other rows of units, increasing in number from one to seventeen, the whole sum of these units is one hundred and fifty-three: since one and two make three; three and three, six; six and four, ten; ten and five, fifteen; fifteen and six, twenty-one; and so on: continue this up to seventeen, the total one hundred and fifty-three.”[59]

The foregoing examples are neither isolated nor peculiar. They represent fully and fairly the prevailing methods of exegesis, falsely so called. Such men shaped the faith and governed the thought of Christianity west of Palestine after the middle of the second century. Other fruitage of their system will be found in another chapter, in the Antinomian and anti-Sabbath doctrines by which the authority of Jehovah and His word were still further undermined. A careful examination of the entire group of “Christian writings” of the first five centuries shows that the age was uncritical and utterly wanting in the learning and habits of thought which prepare men to interpret the Bible. It was brought down to the level of the pagan books with which these men were familiar, both as to its authority and as to the methods by which its meaning was sought. Indeed, its real meaning was not sought; the main effort was to show how it accorded with pagan books, and with the philosophical speculations which were popular. If, in any case, it was recognized as the supreme authority, the prevailing methods of interpretation obscured and perverted its meaning, so that men were not governed by what it really taught. Men who did not have clear and correct views of the Bible could not impart them to others. The masses did not possess copies of the Bible, and could not have interpreted it critically had it been in their hands. Killen declares these Fathers to be untrustworthy and incompetent interpreters of the Bible. These are his words:

“Earlier writers, such as Origen or Clement of Alexandria, frequently expounded the word of God in the way in which Neo-Platonists explained the pagan mythology—that is, they regard it as an allegory from which they extract whatever meaning happens to be most agreeable to themselves—and too many continued to adopt the same system of interpretation. But among the Fathers of the fourth century there were some who followed sounder principles of exegesis, and carefully investigated the literal sense of the holy oracles. Still, comparatively few of the Christian writers even of this period are very valuable as biblical interpreters. These authors occasionally contradict themselves, and, without acknowledgment, copy most slavishly from each other. Jerome argues that the great duty of an expositor is, not so much to exhibit the mind of the Spirit, as to set before the reader the conflicting sentiments of interpreters. …

“But though we discover in these Fathers so many traces of human infirmity, we must make allowance for the time in which they lived, and for the prejudices in which they were educated. Christianity passed through a terrible ordeal when it suddenly became the religion of the Empire. Society was by no means prepared for so vast a change. Already the Gospel had suffered sadly from adulteration, and now it was more rapidly deteriorated. Many who were quite uninstructed became pastors of the Church; pagan forms and ceremonies were incorporated with its ritual; pagan superstitions were recognized as principles of action; and pagan philosophy corrupted theological science. A dense cloud of errors soon overspread the whole spiritual firmament.”[60]

This chapter may well close with the following quotation from Uhlhorn, which shows how nearly Christianity was ruined through the prevalence of this gnostic allegorizing system, which obscured or perverted the meaning of the Scriptures, and destroyed their authority. He says:

“I have already called gnosticism the antipode of montanism. Such indeed it was. If montanism was over-narrow, here we find an all-embracing breadth. Gnosticism knew how to utilize every mental product of the age. Elements, Oriental and Occidental, in a curious medley, philosophy and popular superstition—all were collected and used as materials for the building of gnostic systems. The myths of the heathen may be found side by side with the Gospel histories, which were only myths to the gnostic. One proof text is taken from the Bible, and the next from Homer or Hesiod, and both alike are used by an allegorical exegesis to support the ready-made creations of the author’s fancy. Breadth enough, too, in morality; no trembling fear of pollution, no anxious care to exclude the influence of heathenism. It was no fiction inspired by the hatred of heresy, when the gnostics were said to be very lax in their adhesion to the laws of morality. Many of them expressly permitted flight from persecution.

“Gnosticism extended far and wide in the second century. There was something very imposing in those mighty systems which embraced heaven and earth. How plain and meagre in comparison seemed simple Christianity! There was something remarkably attractive in the breadth and liberality of gnosticism. It seemed completely to have reconciled Christianity with culture. How narrow the Christian Church appeared! Even noble souls might be captivated by the hope of winning the world over to Christianity in this way; while the multitude was attracted by the dealing in mysteries with which the gnostic sects fortified themselves by offering mighty spells and amulets, thus pandering to the popular taste. Finally some were no doubt drawn in by the fact that less strictness of life was required, and that they could thus be Christians without suffering martyrdom.

“But the victory of gnosticism would have been the ruin of Christianity. Christianity would have split into a hundred sects, its line of division from heathenism would have been erased, its inmost essence would have been lost, and instead of producing something really new, it would have become only an element of the melting mass, an additional ingredient in the fermenting chaos of religions which characterized the age.”[61]

When the fountain of formative Christianity was thus widely and early corrupted, what wonder that the banks of the stream are covered with pagan débris, and that the waters are yet turbid from its sediment?