Study Notes: Amen to that!
“[T]hese subtleties [of theology] are alchymized to a more refined sublimate by the abstracting brains of their several schoolmen; the Realists, the Nominalists, the Thomists, the Albertists, the Occamists, the Scotists; these are not all, but the rehearsal of a few only, as a specimen of their divided sects; in each of which there is so much of deep learning, so much of unfathomable difficulty, that I believe the apostles themselves would stand in need of a new illuminating spirit, if they were to engage in any controversy with these new divines. St. Paul, no question, had a full measure of faith; yet when he lays down faith to be the substance of things not seen, these men carp at it for an imperfect definition, and would undertake to teach the apostles better logic. Thus the same holy author wanted for nothing [but] the grace of charity, yet (say they) he describes and defines it but very inaccurately, when he treats of it in the thirteenth chapter of his first epistle to the Corinthians. The primitive disciples were very frequent in administering the holy sacrament, breaking bread from house to house; yet should they be asked of the Terminus a quo and the Terminus ad quern, the nature of transubstantiation? the manner how one body can be in several places at the same time? <…> [The apostles] were well acquainted with the Virgin Mary, yet none of them undertook to prove that she was preserved immaculate from original sin, as some of our divines very hotly contend for. St. Peter had the keys given to him, and that by our Saviour himself, who had never entrusted him except he had known him capable of their manage and custody; and yet it is much to be questioned whether Peter was sensible of that subtlety broached by Scotus, that he may have the key of knowledge effectually for others, who has no knowledge actually in himself. Again, they baptized all nations, and yet never taught what was the formal, material, efficient, and final cause of baptism, and certainly never dreamt of distinguishing between a delible and an indelible character in this sacrament They worshipped in the spirit, following their master’s injunction, God is a spirit, and they which worship him, must worship him in spirit, and in truth; yet it does not appear that it was ever revealed to them how divine adoration should be paid at the same time to our blessed Saviour in heaven, and to his picture here below on a wall, drawn with two fingers held out, a bald crown, and a circle round his head. To reconcile these intricacies to an appearance of reason requires three-score years’ experience in metaphysics.
[T]he apostles often mention Grace, yet never distinguish between gratia, gratis data, and gratia gratificans. They earnestly exhort us likewise to good works, yet never explain the difference between Opus operans, and Opus operatum. They very frequently press and invite us to seek after charity, without dividing it into infused and acquired, or determining whether it be a substance or an accident, a created or an uncreated being. They detested sin themselves, and warned others from the commission of it; and yet I am sure they could never have defined so dogmatically, as the Scotists have since done. <…> If the same divines meet with anything of like nature unpalatable in St. Chrysostom, St. Basil, St. Hierom, or others of the fathers, they will not stick to appeal from their authority, and very fairly resolve that they lay under a mistake. Yet these ancient fathers were they who confuted both the Jews and Heathens, though they both obstinately adhered to their respective prejudices; they confuted them (I say), yet by their lives and miracles, rather than by words and syllogisms; and the persons they thus proselyted were downright honest, well meaning people, such as understood plain sense better than any artificial pomp of reasoning: whereas if our divines should now set about the gaining converts from paganism by their metaphysical subtleties, they would find that most of the persons they applied themselves to were either so ignorant as not at all to apprehend them, or so impudent as to scoff and deride them; or finally, so well skilled at the same weapons, that they would be able to keep their pass, and fence off all assaults of conviction: and this last way the victory would be altogether as hopeless, as if two persons were engaged of so equal strength, that it were impossible any one should overpower the other.”–Erasmus, In Praise of Folly (taken from Project Gutenberg)