XII. CENT. of Sentences of this eminent prelate, which apPART II. peared in the year 1172 [e], were not only received with universal applause, but acquired also such a high degree of authority, as induced the most learned doctors in all places to employ their labours in illustrating and expounding them. Scarcely was there any divine of note that did not undertake this popular task, except HENRY of Gendt, and a few others [f]; so that LOMBard, who was commonly called Master of the sentences, on account of the famous work now mentioned, became truly a classic author in divinity [g]. The schol perly so called. VII. The followers of LOMBARD, who were asics, pro-called Sententiarii, though their manner of teaching was defective in some respects, and not altogether exempt from vain and trivial questions, were always attentive to avoid entering too far into the subtilties of the Dialecticians, nor did they presumptuously attempt submitting the divine truths of the gospel to the uncertain and obscure [e] ERFOLDI LINDENBROGII Scriptores Septemtrionales, p. 250. [f] A list of the commentators who laboured in explaining the Sentences of PETER LOMBARD, is given by ANTON. POSSEVINUS, in his Biblioth. Selecta, tom. i. lib. iii. cap. xiv. P. 242. [g] The Book of Sentences, which rendered the name of PETER LOMBARD so illustrious, was a compilation of sentences and passages drawn from the fathers, whose manifold contradictions this eminent prelate endeavoured to reconcile. His work may be considered as a complete body of divinity. It consists of FOUR BOOKS, each of which is subdivided into various chapters and sections. In the FIRST he treats of the Trinity, and the Divine Attributes; in the SECOND, of the Creation in general, of the Origin of Angels, the Formation and Fall of Man, of Grace and Free Will, of Original Sin and Actual Transgression; in the THIRD, of the Incarnation, and Perfections of Jesus Christ, of Faith, Hope, and Charity, of the Gifts of the Spirit, and the Commandments of God. The Sacraments, the Resurrec tion, the Last Judgment, and the State of the Righteous in Heaven, are the subjects treated in the FOURTH and last book of this famous work, which was the wonder of the twelfth century, and is little more than an object of contempt in ours. PART II. obscure principles of a refined and intricate logic, c EN T. which was rather founded on the excursions of. XII. fancy than on the nature of things. They had for contemporaries another set of theologists, who were far from imitating their moderation and prudence in this respect; a set of subtile doctors, who taught the plain and simple truths of Christianity, in the obscure terms and with the perplexing distinctions used by the Dialecticians, and explained, or rather darkened, with their un-. intelligible jargon, the sublime precepts of the wisdom that is from above. This method of teaching theology, which was afterwards called the scholastic system, because it was in general use in the schools, had for its author, PETER ABELARD, a man of the most subtile genius, whose public lectures in philosophy and divinity had aised him to the highest summit of literary renown, and who was successively canon of Paris, and monk and abbot of Ruys [b]. The fame he acquired by this new method engaged many ambitious divines to adopt it; and, in a short space of time, the followers of ABELARD multiplied prodigiously, not only in France, but also in England and Italy. Thus was the pure and peaceable wisdom of the gospel perverted into a science of mere sophistry and chicane; for these subtile doctors never explained or illustrated any subject, but, on the contrary, darkened and disfigured the plainest expressions, and the most evident truths, by their laboured and useless distinctions, fatigued both themselves and others with unintelligible solutions of abstruse and frivolous questions, and through a rage for disputing, maintained with equal vehemence and ardour the opposite [b] ABELARD acknowledges this himself, Epist. i. cap. ix. p. 20. Oper. See also LAUNOIUS, De Scholis Caroli M. p. 67. cap. lix. tom iv. opp. part I. CEN T.opposite sides of the most serious and momentous XII. PART II. questions [i]. The Christian doc ed into two classes, called bi blici and scholastics. VIII. From this period therefore, an impor tant distinction was made between the Christian tors divid- doctors, who were divided into two classes. In the first class were placed those, who were called by the various names of biblici, i. e. bible-doctors, dogmatici, and positivi, i. e. didactic divines, and also veteres, or ancients; and in the second were ranged the scholastics, who were also distinguished by the titles of Sententiarii, after the Master of the sentences, and Novi, to express their recent origin. The former expounded, though in a wretched manner, the sacred writings in their public schools, illustrated the doctrines of Christianity, without deriving any succours from reason or philosophy, and confirmed their opinions by the united testimonies, of Scripture and Tradition. The latter expounded, instead of the Bible, the famous Book of Sentences; reduced, under the province of their subtile philosophy, whatever the gospel proposed as an object of faith, or a rule of practice; and perplexed and obscured its divine doctrines and precepts by a multitude of vain questions and idle speculations [k]. The method of the scholastics exhibited a pompous aspect of learning, and these subtile doctors seemed to surpass their adversaries in sagacity and genius; hence they excited the admiration of the studious youth, who flocked to their schools in multitudes, while the biblici, or doctors of the sacred page, as they were also called, had the mortification to see their auditories unfrequented, [1] CES. EGASSE DE BOULAY, Histor. Acad. Paris. tom. ii. P. 201. 583. ANTON. WOOD. Antiquit. Oxoniens. tom. i. p. 53.-LAUNOIUS, De varia Aristotelis fortuna in Acad. Paris. kap. iii. p. 187. Edit. Elswichi Vitem. 1720, in 8vo. [] See BOULAY, Histor. Acad. Paris. tom. iii. p. 657. XII. PART II. quented, and almost deserted [7]. The scholastic CENT. theology continued in high repute in all the European colleges until the time of LUTHER. vines oppo quarters. IX. It must, however, be observed, that The scho these metaphysical divines had many difficulties lastic dito encounter, and much opposition to over-sed from come, before they could obtain that boundless different authority in the European schools, which they enjoyed so long. They were attacked from different quarters; on the one hand, by the ancient divines, or bible doctors; on the other, by the mystics, who considered true wisdom and knowledge as unattainable by study or reasoning, and as the fruit of mere contemplation, inward feeling, and a passive acquiescence in divine influences. Thus that ancient conflict between faith and reason, that had formerly divided the Latin doctors, and had been for many years hushed in silence, was now unhappily revived, and produced every where new tumults and dissensions. The patrons and defenders of the ancient theology, who attacked the schoolmen, were GUIBERT [1] The Book of Sentences seemed to be at this time in much greater repute, than the Holy Scriptures, and the contemplations of PETER LOMBARD were preferred to the doctrines and precepts of JESUS CHRIST. This appears evident from the following remarkable passage in ROGER BACON's Opp. Maj. ad Clementem IV. Pontif. Rom. published in 1733 at London, by SAM. JEBB, from the original MSS. "Baccalaureus qui legit textum (scriptura) succumbit lectori sententiarum, et ubique in omnibus honoratur et prefertur: nam ille, qui legit sententias habet, principalem horam legendi secundum suam voluntatem, habet et socium et cameram apud religiosos: sed qui legit Bibliam, caret his, et mendicat horam legendi secundum quod placet lectori sententiarum : et qui legit summas, disputat ubique et pro magistro habetur, reliquus qui textum legit, non potest disputare, sicut fuit hoc anno Bononiæ, et in multis aliis locis, quod est absurdum: manifestum est igitur, quod textus illius facultatis (sc.Theologica) subjicitur,uni summæ magistrali." Such was now the authority of the scholastic theology, as appears from the words of BACON, who lived in the following age, and in whose writings there are many things highly worthy of the attention of the curious. CEN T. GUIBERT abbot of Nogent [m], PETER abbot of XII. Moustier-la-Celle [n], PETER the Chanter [0], and PART II. principally WALTER of St VICTOR [p]. The St Bernard. mystics also sent forth into the field of controversy upon this occasion, their ablest and most violent champions, such as JOACHIM abbot of Flori, RICHARD of St VICTOR, who loaded with invectives the scholastic divines, and more especially LOMBARD, though he was, undoubtedly, the most candid and modest doctor of that subtile tribe. These dissensions and contests, whose deplorable effects augmented from day to day, engaged ALEXANDER III. who was pontif at this time, to interpose his authority, in order to restore tranquillity and concord in the church. For this purpose he convoked a solemn and numerous assembly of the clergy in the year 1164, [q], in which the licentious rage of disputing about religious matters was condemned; and another in the year 1179, in which some particular errors of PETER LOMBARD were pointed out and censured [r]. And prin- [m] In his Tropologia in Oseam, p. 203. Opp. [o] In his Verbum Abbreviat. cap. iii. p. 6, 7. published at Mons in the year 1639, in 4to, by GEORGE GALOpin. [p] In his Libri iv. contra Quatuor Francia Labyrinthos et novos bæreticos. He called Abelard, Gilbert de la Porée, Lombard, and Peter of Poitiers, who were the principal scholastic divines of this century, the four Labyrinths of France. For an account of this work, which is yet in manuscript, see BOULAY, Hist. Acad. Paris. tom. ii. p. 619. 659. [9] ANT. PAGI Critic. in Baronium, tom. iv. ad A. 1164, p. 614, 615. [r] MATTH. PARIS. Histor. Major, p. 115.-BOULAY, Histor. Acad. Paris. tom. ü, p. 402. |