Metaphysical Method.
The church made no progress in science and art for a thousand years. The energies of the mind had no outlet except in a few channels which were not fruitful. The scholars of the middle ages exerted great mental force upon empty questions, as “quiddities,” “entities,” “occult virtues,” “efficient causes,” “realism and nominalism,” and the “essence of things.” Were any of these problems ever solved? What corresponding benefit has resulted from these long and zealous discussions? What general conclusions have been reached? What first principles have been established by them?
The speculative philosophy created violent agitation in the church; but from its very nature it offered no positive truth, no verifiable facts to take the place of theology. The metaphysical method was fruitless, because its supporters sought to explain every problem by the process of thought alone.
Tennemann has fairly stated the good and bad of scholastic philosophy. It gave rise to a great display of address, subtlety, sagacity in the explanations and distinction of abstract ideas, but at the same time to many trifling and minute speculations, to a contempt of positive knowledge and too much unnecessary refinement. (Hallam, “Middle Ages,” vol. 1, p. 33.)
For centuries the church maintained metaphysical discussions about the nature of Christ, one party arguing that he was of the same substance (homoousion) as the Father, and an another as strongly argued that he was of like substance (homoiusion) as the Father. These controversies were attended with bloody conflicts. If one party were in possession of the revealed will of God, it was quite natural that all other parties should listen to them. If they would not they incurred the wrath of God, and if God was angry his people ought to imitate him; if God was going to damn heretics in the next world, his saints, who are his agents here, ought to damn them in this.