23 On the merit of studying theology (1537) CR XI, 324–9
23 On the merit of studying theology (1537)
CR XI, 324–9
Oration on the merit of the study of theology, given by Doctor C. Cruciger in the year 1537, at the graduation of Master Peter Palladius1
Our elders have imposed on me the function of speaking on this occasion and, since we must honour them with the greatest piety and respect, it was not in my power to refuse their authority. I therefore beseech all of you not to assume that I step forward in this place out of confidence in my wit, or by my own decision, but to know that I am brought here by duty. For that reason it is just if you, too, take my oration in good part; I have prepared it for admonishing the inexperienced young, so that they may learn to think with respect about the study of the Holy Scriptures and the theological profession. Certainly in these times, among such twisted judgements and such great hatred against the doctrine of the Church, this oration is particularly necessary. Although my person does not bring enough authority to such a great cause, nevertheless, since the oration is given officially, I shall recite only the opinion of the Holy Scriptures, and since the entire cause pertains to the merit and the usefulness of the Church our admonition should not be disdained.
Therefore, let me come to the point. Just as Paul says: ‘I am not ashamed of the Gospel of Christ’ [Romans 1:16], so it is proper for all the faithful to be disposed in such a way that they love the word of God with all their heart, acknowledge that it is the highest of all God's favours, and respect with great piety its ministry, that is, the public office of teaching, bestow honour upon it, assist it for the sake of its calling, and defend and adorn it. This must be the chief concern of all the faithful – but let us compare the judgements of the world to that saying of Paul. The majority of men openly despise and hate the Gospel; they also judge that the ministry, that is, the office of teaching, is the cause of the discord and destruction of all humankind, and Paul himself described in clear words the harshness of the hatred among men against the teachers of the Gospel, when he said that the Apostles were considered outcasts and scapegoats, that is, detestable criminals, against whom God is angered implacably, whom the entire nature of things abhors, and whose shadow, like a pollution, harms the
1 Caspar Cruciger was Dean of the theology faculty in 1537.
entire society of men. ‘Already the sun halts, stunned by the greatness of the crime, and, growing pale, checks its chariot; and it denies light to the Earth, the earth denies its fruits, and nature is thrown into the old chaos.’ For it cannot be but that there is hatred of a terrible harshness in those who consider the Gospel either blasphemy or an imaginary fable which overthrows realms, laws, established states, governments and the peace of humankind.
While the majority of the world burden the Gospel with these enormous crimes, Paul nevertheless cries out with a great heart against these false judgements: ‘I am not ashamed of the Gospel.’ He strengthens us by his voice, so that we declare that certainly the Gospel is true and powerful, that it is the eternal will of God, and that the office of teaching is the most sacred veneration of God, which He chiefly demands from men. But in truth, even in those who are not openly ungodly (atheoi) or defenders of impious kinds of worship, there is such weakness that they are moved only by the judgements of the world, so that they have less reverence for the ministry of the word, that is, for the public office of teaching. Add to this, that – given that the teachers of the Gospel are despised, hated and live in constant dangers, and many even perish from hunger – men are deterred from the ministry of the Gospel by the fear of dangers and misery, and since honours and great rewards are in store for those who practise other, gainful, arts, very few devote themselves to this study of the Holy Scriptures or the ministry. Many also believe that this kind of teaching can be understood without teachers. Therefore the rank of ministers lies in contempt.
Although this is how things stand in general, nevertheless the pious young must impress upon themselves this word of Paul: ‘I am not ashamed of the Gospel’, and understand how much dignity there is in this ministry, and prepare themselves for it, so that they can serve the Church when there is need. For this is the highest worship of God, as Christ teaches when he says: ‘Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples’ [John 15.8]. Here he clearly testifies that the Father is glorified, if we teach the word to others whom we have received from Him as disciples, as it were; and the prophet says how beautiful are the feet of those proclaiming peace [Romans 1:15]. For this means that these messengers please God and the Church, even though the world hate them, and curse them like monsters. Paul calls the office of teaching itself a sacrifice, just as elsewhere, too, the Scriptures call it that. For that reason we should realise that this worship in particular is required from us, and that it is an office
most pleasing to God. By this consolation the good and pious who lead the Church, should sustain themselves against unjust judgements, and know that they perform the office of teaching that is most important and sacred to God. May this worship attract many to prepare themselves for these celebrations, and may they know that they, too, by teaching the doctrine, bring a most pleasing sacrifice to God.
But someone may ask: ‘How does this oration about the ministry concern the schools, and the degrees in the schools?’ But I have spoken at such length about the ministry in order that you contemplate with what intention the Holy Scriptures are taught, and for what purpose these degrees are established. For these studies in the schools pertain properly to the preservation of the Church ministry. With that intention schools were established in the past in Alexandria and in several congregations, so that teachers and ministers of the Church could be taken from there. For Christ gives the Church ministers, prophets and teachers, He wants the Church to be established and taught by them, and He wants those who are to be placed in authority over the Church to be prepared, and He does not want men who are utterly unlearned to be put in authority, or inexperienced men who consider themselves self-taught (autodidaktoi) and invent beliefs from themselves, without any spiritual practice. Therefore, in the beginning there were schools in the Church; if only they had preserved the pure teaching passed on from the Apostles. But this was restored later by a great and wonderful favour of God, and God gave a prophet again to these last times, so that others be educated, and certainly the Church must again attend to preserving with the greatest zeal that favour of God, that is, the pure doctrine of the Gospel, and to passing it on to later generations.
Accordingly it is of great importance in turn whom we have as teachers, and to whose judgements on the greatest things and on dogmas we listen. Thus the holy fathers often adduce partly the Apostles and partly those of the generation following the Apostles. For Irenaeus cites Polycarp, who had been a disciple of the Apostle John, and Valentinus opposes Polycarp's authority to Florinus.2 Basil studied with Gregory of Nyssa whose authority was distinguished when the impiety of Paul of Samosata was condemned. There is no other testimony about the Trinity after the writings of the Apostles, which is older than that of Gregory. Basil had such a high
2 Details of the life of Polycarp (69–155) may be found in the tract Peri Monarchias, written by his follower Irenaeus, which was addressed to a Roman priest named Florinus. Valentinus is a gnostic theologian of the second century.
opinion of him that he said that his ears resounded with Gregory's3 voice, and Sabellius opposed his testimony to those troubling the church of Nyssa. Jerome heard Epiphanius and Gregory of Nazianzen, and I leave out many others.4 I have only called these to mind in order that listeners reflect that it is an extraordinary favour of God to hear the doctrine of the Gospel from such teachers, whose judgements we can safely follow. Therefore the schools belong to the ministry of the Gospel in the Church, and for that reason attestations of knowledge are bestowed upon good and learned men, so that it be evident which teachers they heard, in order that the doctrine be propagated to later generations with firm authority. This was a very ancient custom in the Church, but later uneducated men were admitted to leading the Church, without attestation of the teachers, and, as Gregory of Nazianzen said, they were immediately made teachers, just as in stories giants are called giants as soon as they are born. From that practice a great confusion of doctrine originated.
Therefore, since God in His great mercy has restored the light of the Gospel for us, let us give thanks to God, and let us preserve this favour with the greatest zeal in the churches and schools, and let us attend to it that those who are to undertake the Church ministry be honestly instructed, and that neither the uneducated not the self-educated (autodidaktoi) be received. For we see that in our age the fanatical beliefs of the Anabaptists originated only from the uneducated and the self-educated (autodidaktois).5 How much do we owe God therefore, who gave us a leader6 and teacher excelling in faith and correct judgement, by whose teaching we were protected against these fanatical beliefs whose founders often disturbed our Church! However, since many who are educated in this school preside over our Church, who gladly admit that they are not self-educated (autodidaktous) but students, the experienced leaders established their Church sagaciously, and – assisted by the divine help which protects pious teachings – they preserved them in office. Therefore the schools belong to the ministry of the Gospel or if you will, they are an essential part of that most sacred
3 Gregory of Nyssa (335–94), the younger brother of Basil, defended the doctrines of the Trinity, Incarnation and Redemption and wrote polemical tracts against Eunomius and Apollinarius; Paul of Samosata (3rd century AD), held heretical views of the Person of Christ and was condemned at the Synod of Antioch; Sabellius (fl. c. 220) espoused the trinitarian heresy of monarchianism.
4 Jerome heard Epiphanius (315–403) defend Nicene faith against heresy. After meeting Jerome in 382 he attacked Origenism. Gregory of Nazianzen (329–89), whose preaching restored the Nicene faith in Constantinople.
5 See note 2 oration 1, p. 5.
6 Reading gubernatorem for gubernatorum.
office; for it is necessary first that those to whom the leadership of the Church is to be entrusted be trained long and diligently.
Then, the degree is the attestation, so that it be evident from which teachers they have received the teaching. Just as at the time of the Apostles, now, too, this is of great importance. For when there is great discord about doctrine, or when there are great struggles about religion, it is necessary to see whose authority they follow. John says: ‘If there come any unto you, and bring not this doctrine, receive him not’ [John 2:10]. The Scriptures often command in the same way elsewhere. For that reason the kind of teaching must be considered diligently, and one must look from which sources it is taken; therefore the teachers in the schools carry a heavy load. It is necessary to know from which authors they have received the doctrine, to preserve its purity, and to take heed lest new and improper beliefs be added. Thus, when Paul of Samosata began to spread his poison in the Church of Antioch, Malchion7 as the only one among the teachers understood that something new was being disseminated by that tenet, and the old purity was being corrupted, and he was the first to cry out; and he notified the nearby bishops of Alexandria and Jerusalem how much danger there was. Thus the madness of Paul of Samosata was checked and eradicated by Malchion's faith and diligence.
Therefore the ministry of the Gospel must be kept and protected with equal care both in the schools and in the Church. Pious princes must not only establish schools, but they must also choose the kind of teaching, as if it were a nursery-garden that is approved by a certain and strong authority, and pay attention that the nursery be not corrupted. This attention is necessary in the schools in order that posterity know what kind of teaching it has received. God demands this diligence from princes and the Church, and for the purpose that He commands, so that all honour and adorn this ministry for the sake of its calling. You who engage in studies, consider in particular that we are not placed in this position only by the private calling of our elders, but by the official calling of the entire Church, in order that you study the teaching of the Gospel in particular, and that many prepare themselves for the ministry. In this matter most weighty divine threats and promises should move you. Christ says: ‘He who receiveth a prophet in the name of a prophet shall receive a prophet's reward,’ [Matthew 10:41], and: ‘Whoever gives to one of these little ones even a cup of cold water because he is a disciple, truly, I say to you, he shall not lose his reward’ [Matthew
7 Malchion was the presbyter who interrogated Paul of Samosata at the Synod of Antioch.
10:42]. For that reason, those who do good to the ministers of the Church may in turn expect from Christ protection and many other favours. One cannot say with what great hatred against the Gospel the popes and many kings and princes were burning, and how often they have already declared war against our princes whom God called to grant some shelter to pious teachers. Among these perils, I only sustain myself by these promises, by which He testifies that He is concerned that those who strive to honour the ministry of the Gospel and protect the pious teachers be not oppressed or destroyed. How beautifully did Christ paint us an image of the Church in Lazarus who, sick and afflicted with ulcers, lies in the entrance to the house of the rich man, by whom he is neglected and left to starve. And yet God testifies that He cares for him by sending angels to him. Thus lies the Church in the realms of kings and princes, and it is not only neglected, but also trod under foot; and yet God has regard for it and sends angels and princes by whom it may be protected, and He does not allow it to be oppressed or destroyed.
The widow of Zarephath received Elijah as a guest, although there was a great scarcity of food; for this kindness God kindly provided for her in those very hard times [1 Kings 17:10–16]. So all should know that it is a duty pleasing to God to support and honour the ministry of the Gospel for the sake of its calling. On the other hand, the tyrants and impious men who either scorn or even hate the ministers of the Gospel, and attempt to oppress them, will receive the harshest punishments – just as in the fourth book of Kings the Lord says: ‘I may avenge the blood of my servants the prophets and the blood of all the servants of the Lord’ [2 Kings 9:7]. The contempt for the ministers of the Gospel will not go unpunished, and some time the tyrants who attack the pious will receive punishment for their cruelty. I judged that this admonition is necessary for the young in these times, because we see many being corrupted by the examples of the impious and feeling no respect for the ministry of the Gospel and the study of the Holy Scriptures. They need to know that it is part of their worship of God that they should love and revere the ministry of the Gospel. Also they need to know that it is piety to prepare one's intellect so that some time it could be of use to the Church. For that reason the young should learn to understand and perform their duty. I pray to our Lord Jesus Christ that He may set alight all our minds by His Holy Spirit, in order that we may truly understand His Gospel and obey it, so that the glory of God is always adorned and honoured by our studies. I have spoken.