The Influence of the Bible on Civilisation

by Ernst von Dobschütz

It is important to distinguish clearly this Waldensian movement from the so-called Albigensian one. This also has to do with the Bible, and sometimes seems closely akin to the former, but is based on an entirely different principle. It goes back to a very early time and originates outside of Christianity. It was in the third century after Christ in Persia, that a certain Mani tried to reform the religion of Zoroaster by adding Gnostic speculations. He failed, and was put to death together with some of his adherents. But the movement spread and reached as far as Gaul and North Africa in the West. Here this Gnostic doctrine of Persian origin took the form of a Christian heresy. Manicheism, as it was called, accepted the Christian Bible, or at least some parts of it. It accepted still more heartily the Christian Apocrypha, which seemed to be written for the very purpose of supporting its favourite doctrines. Saint Augustine, having been for a long time an adherent of Manicheism, afterward spent a great deal of his energy in arguing with this sect and refuting their theories and their criticism. The leading idea was a strictly dualistic conception of the world such as is characteristic of Persian religion: there are two gods, a good one and a bad one; in other words, God and the devil are of the same rank. The devil is the author of this bodily creation; whatsoever is material comes from him; while God, the good god, is purely spiritual and does not create anything but spiritual beings. So man, who is of a mixed nature, having a divine soul in a material body, is bound to defy the devil by weakening the material part of his being. He has to refrain from meat and wine, from marriage, and from a number of things which belong to the devil's dominion. This highest degree of perfection only few could reach. Therefore the Manicheans had several classes of members: the lower classes living in the world had to support the higher by their manual labour; the higher class of the so-called "perfect" lived entirely for prayer and spiritual exercises. It was a well-organised body, extending over all the countries. They had their own Pope, residing usually in the East. They were persecuted in Persia, persecuted in the Roman empire, persecuted later both by the church and by the secular powers; but in spite of all difficulties they kept on, living in secrecy and trying to conform as much as possible in outward appearance to the requirements for church members. They went to the Catholic church, even attended mass and took the holy communion—one charge brought against them was that instead of eating the consecrated bread they concealed it in their mouth and spit it out afterward—but they had their own clandestine congregations, often by night, often outside of the town. They appear here and there under different names. They call themselves Cathari, or the pure ones, from which is derived "Ketzer," the German word for heretics. In the East they often are called Bogomils or Paulicians; in the West the usual name given to them was Albigensians, from a town, Albi, in the south of France, where they had their headquarters.

The attitude of these Albigensians toward the Bible was a somewhat divided one. They accepted the New Testament and interpreted it according to their dualistic theory as a law of asceticism, herein corresponding to the church's interpretation. They praised exceedingly the fourth Gospel, and used its opening verses at their solemn initiation, the so-called consolamentum, by which an adherent got the degree of "perfect" and became a member of the highest class. But they rejected the Old Testament, either the whole of it or the greater part, some admitting that the Psalter, Job, the books of Solomon, and the books of the prophets were inspired by the good god or (as they used to say) were written in heaven. The rest, they said, came from the devil, and they criticised strongly the historical parts of the Old Testament, in particular the account of the creation given in Genesis. They took this and all the other stories in a strictly literal sense, not allowing for any allegorical interpretation. It was in the discussions against the Manicheans that Saint Augustine, and through him the Western church, learned to value the allegorical method of interpretation. It was the easiest way of evading all the difficulties which were raised by the criticism of the Manicheans.

This Manichean or, to use the mediæval expression, Albigensian heresy could hardly be defined as a movement incited by the Bible. It was wholly different from the Waldensian movement and its allies. The Waldensians were at the beginning loyal members of the Catholic church, and were driven into opposition only by the resistance of the clergy, not being allowed to read and to use their Bible and being opposed and disturbed in their harmless meetings; but after having been separated from the church they kept aloof from it. The Albigensians, on the other hand, were at heart opposed to everything in Christianity. They were, in fact, adherents of another religion, pretending for the sake of safety to be members of the Catholic church. Yet just this attitude of the Albigensians was what made it so difficult to distinguish between the two movements, and has caused a curious confusion. The Waldensians, with their frank and open opposition to certain institutions of the church, were taken by many to be the more dangerous, and were therefore attacked and persecuted more severely than the Albigensians, who knew how to conform themselves to the outward appearance of church life.

What was the attitude of the church toward these non-conformist movements? According to the current theory of the time there was no salvation outside the church; there was no room for various denominations. A man belonged to the church by the very fact that he was born in a Catholic community and consequently was baptised. He had to attend the church, which procured for him eternal salvation, and if he neglected his duties, he was compelled to perform them by the church authorities perhaps with the help of the secular power. A man had no right to try his own way to salvation; he was forced to use the means provided for him by the church. And if he did not submit he was to be extinguished in order that his devilish spirit of heresy might not infect others; possibly he himself could be saved by being deprived of his sinful body and godless life. This theory gave a legal sanction for using all kinds of persuasion by force, for applying cruel tortures, and for inflicting death by burning, hanging, beheading.

But the church found that the movements could not be mastered in this way. In order to extirpate the evil, the underlying cause had to be rooted out or else its energy turned in another direction.

The first method was tried for the Bible. It was the Bible which had stirred the Waldensian and similar movements; so the Bible was to be kept away from the people. When asked by the bishop of Metz what he ought to do with regard to the associations of Bible readers in his diocese, Pope Innocent III replies (1199) that of course the study of the Bible is to be encouraged among the clergy, but that all laymen are to be kept from it, the Bible being so profound in its mysteries that even scholars sometimes get beyond their depth and are drowned. At the end of his letter he refers to the holiness of Mount Sinai as expressed in Ex. 19 : 12, 13: "Take heed to yourselves, that ye go not up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death: no hand shall touch him, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live." Likewise, the Pope says, if a layman touches the Bible he is guilty of sacrilege and ought to be stoned or shot through. This amounts to a general prohibition of Bible reading for the laity. It was especially against the translations of the Bible into the vernacular tongues that the church's ordinances were directed. In the later centuries of the Middle Ages the prohibitions against Bible reading by the laity, against translating the Bible, and against selling the Bible became more frequent. But it is exactly this frequent repetition which makes it evident that the prohibitions were for the most part neglected. The best known is a book ordinance, issued by Bishop Berthold of Mainz in 1485-6, in which the bishop forbids the printing and selling of Bibles unless they are annotated by approved church theologians, the Bibles in the vernacular language being forbidden altogether. We know of a Strassburg printer who was at work printing a German Bible at the very time this ordinance was issued. He did not stop printing, he only took care not to mention his name in the book. Evidently he was sure that he could find a sale for his book.

There was another way of overcoming these non-conformist tendencies, and it proved to be more successful; the church tried to direct them and put them to its own service. A good example of this method is given in the history of the movement started by Saint Francis of Assisi. At the beginning this was exactly like the Waldensian movement that spread through the south of France and the north of Italy, and may have received some influence from it; for we know that the family of Saint Francis had French relations and that the business of his father brought him into contact with people from the North. But the conversion of Saint Francis was independent, so far as we know. It again was caused by the Bible. Once at mass he heard the lesson from the Gospel, and was struck by the same words which had struck so many thoughtful Christians before him: "If thou wouldest be perfect, go, sell that which thou hast and give to the poor, and thou shalt have treasure in heaven; and come follow me." He at once throws away stick, bag, purse, shoes to become the true follower of the poor Jesus and of his poor apostles, to be himself the apostle of the gospel of poverty, the lover of his good lady Poverty, as he likes to call her. When the first two disciples had joined him he takes them at daybreak to a small chapel, takes from the altar the book of the Gospels, and (so the legend tells us), opening it three times, every time comes upon the words quoted above. Therefore they were made the basis of Saint Francis' rule for his community, together with the instruction given to Christ's disciples in Luke 9 : 1-6, and Matt. 16 : 24-27: "If any man would come after me, let him deny himself and take up his cross and follow me; for whosoever would save his life shall lose it, and whosoever shall lose his life for my sake shall find it; for what shall a man be profited if he shall gain the whole world and forfeit his life, or what shall a man give in exchange for his life?" It was the desire for martyrdom inspired by this passage which caused Saint Francis to go to Palestine and preach the gospel to the Moslems. In his retreat at Mount Alverno he assiduously read the history of the passion, until he became so deeply impressed by it that it had a corporal effect upon him. He became stigmatised, the five wounds of Christ appeared on his body. Saint Francis composed an interesting paraphrase of the Lord's Prayer, and his famous hymn to the sun is nothing else than a beautiful reproduction of the 148th Psalm. When dying he asked for John 13 to be read to him. Thus all his life is accompanied and profoundly affected by the Bible. His preaching is an attempt at bringing the pure gospel of poverty before the people as simply and plainly as he found it in the Gospels according to the ascetic understanding of that time.

Now this would have turned into a non-conformist movement, like that of the Poor of Lyons or the Poor of Milan, had not the bishop from the beginning protected Saint Francis from his father's wrath. Then at a later period Cardinal Ugolino of Ostia, known from his later life as Pope Gregory IX, became a protector of Saint Francis and his fraternity and managed to make of it a regular order in the service of the church. It was not Saint Francis who founded the order of the Franciscans or Friars, but some of his first pupils and friends, and certain high dignitaries of the church abused him for their own purposes. They put upon Saint Francis and his fraternity the whole machinery of a religious body of the church. There was to be a general, and numerous provincials, and an annual meeting of delegates; there were monasteries ruled by abbots or guardians, and later these monasteries received endowments. Besides the monks and the nuns who formed the first and second orders, there was a third order of Saint Francis including those laymen who wished to belong to the order and enjoy its religious benefits but were prevented by their families from entering the monastery. This comes very near to the ideal put forth by the Poor of Lyons, but the organisation kept the whole body always in touch with the church and its authority. The non-conformist tendency of the movement had been taken out and it had been turned into an instrument of ecclesiastical policy.

To be sure, the spirit of Saint Francis reacted against this system, inspired, as it was, more by ecclesiastical shrewdness than by Christian piety. The saint himself at the end of his life fell out with his friends and especially with the cardinal protector. He felt himself too much the gallant knight of his lady Poverty to make himself a tool of ecclesiastical policy. He detected a spirit of worldliness, and in his last will he warned his monks not to yield themselves to it. Nevertheless, the cardinal when promoted to be Pope ordered Saint Francis, two years after his death, to be worshipped as a saint, in a bull of canonisation very characteristic for the style of this time, filled as it is with Biblical allusions. "From this bull," says one of Saint Francis' recent biographers, "you learn much more about the history of David and the Philistines than about the life of Saint Francis."

But the spirit of Saint Francis reacted even more after his death. One part of his followers insisted upon the strict rule of having no possessions at all; they treated the other part, which permitted possessions in common, as a set of worldly apostates from the master's ideals, far from the law of the gospel. And as the church authorities decided in favour of the less strict group, the spiritual party, as they called themselves, openly rebelled against the church, while the emperor, being on bad terms with the Pope, granted them his protection. From the book of Revelation they deduced that the official church was the great Babylon and the Pope the antichrist. So even this movement, started by the Bible, ended partly as a non-conformist anti-ecclesiastical undertaking.