The Prolegomena of Jean Hardouin Explored
G.D.O'Bradovich III
June 20, 2014
Jean Hardouin (1646-1729) states that the writings attributed to the Church Fathers are subtly atheistic and impious. He states that this "impious crew" have "no God, but Nature; who was the framer of the Universe by necessary and immutable laws of motion...the light of Truth..." [Chapter 2, section 2]. Hardouin suggests that purpose of this subtle atheism is "to remove God entirely from the world, and to overthrow the whole...of the Christian faith." [Chapter 1, section 16]. While there are no quotes of the impious Church Fathers, Hardouin does mention that "it is fearfully tedious...to read them."[Chapter 3, section 19]
Hardouin maintains that these writings were unknown for most of history, were placed in libraries and to be brought out "by degrees" in later generations [Chapter 1, section 7]. While we may find this idea amusing, we must recall that the Sinai Codex, found in the 1840's, is one of the earliest dated and best preserved codices of the Bible. In our own time, the provenance of the "Gospel of Judas" is no earlier than the 1960's, but is dated to the first centuries.
One of few proofs that Hardouin offers of the "impious cohort", is the use of the titles Father and Doctor of the Church. He states that if the Church had "this custom it would still retain it. But it does not retain it." [Chapter 15, section 3] Either he is ignorant that five saints were given the title of "Doctor" in the late 16th century, or they were made Doctors after Hardouin's death in 1729.
Another part of the evidence against the "impious band" is the manufacture of historical heresies. Hardouin suggests that the heresies taught in university are arranged systemically and are inherently chronological: Heresies against the Trinity, Arianism, consubstantiation, Nestorianism, the Natures of Christ, the two wills and the presence of Christ in the Eucharist [Chapter 17, section 4].
While Hardouin references Augustine over 30 times, he mentions "The city of God" only once. With this reference, Hardouin supplies the book and chapter (18,38). To find any supporting evidence for the extraordinary claim of impiety, we will look at the 18th book of "The city of God".
Gentle Reader, keep in mind that "impious" is defined as not showing due reverence. This can be applied to men or Gods. In Modern parlance, we can say that the writer is being disrespectful.
Hardouin maintains that these writings were unknown for most of history, were placed in libraries and to be brought out "by degrees" in later generations [Chapter 1, section 7]. While we may find this idea amusing, we must recall that the Sinai Codex, found in the 1840's, is one of the earliest dated and best preserved codices of the Bible. In our own time, the provenance of the "Gospel of Judas" is no earlier than the 1960's, but is dated to the first centuries.
One of few proofs that Hardouin offers of the "impious cohort", is the use of the titles Father and Doctor of the Church. He states that if the Church had "this custom it would still retain it. But it does not retain it." [Chapter 15, section 3] Either he is ignorant that five saints were given the title of "Doctor" in the late 16th century, or they were made Doctors after Hardouin's death in 1729.
Another part of the evidence against the "impious band" is the manufacture of historical heresies. Hardouin suggests that the heresies taught in university are arranged systemically and are inherently chronological: Heresies against the Trinity, Arianism, consubstantiation, Nestorianism, the Natures of Christ, the two wills and the presence of Christ in the Eucharist [Chapter 17, section 4].
While Hardouin references Augustine over 30 times, he mentions "The city of God" only once. With this reference, Hardouin supplies the book and chapter (18,38). To find any supporting evidence for the extraordinary claim of impiety, we will look at the 18th book of "The city of God".
Gentle Reader, keep in mind that "impious" is defined as not showing due reverence. This can be applied to men or Gods. In Modern parlance, we can say that the writer is being disrespectful.
Chapter 2.
"the very voice of nature somehow proclaims, that those who happen to be conquered should choose rather to be subject to their conquerors than to be killed"
We learn Nature dictates it is better to live in slavery than to die.
Chapter 5.
"For what men can do with real colors and substances, the demons can very easily do by showing unreal forms to breeding animals."
Details of animal husbandry are not appropriate in a Christian text.
Chapter 6.
"Varro [the historian to whom Augustine is referring] does not believe these things, because they are incompatible with the nature of the gods and of morality."
Chapter 13.
In this chapter, Augustine relates" Jupiter's rape of Ganymede, a very beautiful boy, " and "his impregnating Danäe as a golden shower". Augustine then comments as to "whether these things were really done or only fabled in those days, or were really done by others and falsely ascribed to Jupiter" .
Chapter 18.
Augustine relates many Greek myths in the preceding chapters and concludes chapter 18 with these words: "These things have not come to us from persons we might deem unworthy of credit, but from informants we could not suppose to be deceiving us." Augustine invites us to believe these incredible stories.
Chapter 19.
"Now the Latins made Æneas one of their gods, because at his death he was nowhere to be found." By substituting Jesus for Aeneas, the impious reader understands a denial of the Resurrection.
Chapter 21.
Augustine relates his knowledge of prostitutes and whorehouses: "(now harlots were called lupæ, she-wolves, from which their vile abodes are even yet called lupanaria)"
Chapter 24.
"Romulus, when dead, could nowhere be found, the Romans...placed him among the gods". The impious reader may equate the Roman's inability to find a body with Mary Magdalene's searching for the body of Christ.
Chapter 31.
Augustine questions accuracy of the books of the minor prophets of the Old Testament by stating that these errors "happened through their error in negligently copying the works of others."
Chapter 32.
Augustine invites the reader to question the accuracy of the New Testament by suggesting there are different versions.
"But some copies have, I will joy in God my Jesus, which seems to me better than the version of those who, wishing to put it in Latin,"
Chapter 36.
"on a question having arisen among certain young men as to what is the strongest thing, when one had said kings, another wine, the third women..."
This seems more appropriate as a set up for an off color joke and not as text to be found in Christian writing.
Chapter 37.
Augustine supposes that the reader knows nothing about the Bible: "Moses... whose writings are first in the authoritative canon".
Chapter 38.
Augustine comments on why certain books are referred to to in the Old Testament, but are not included in it.
"But the writings of these men could not be held as authoritative either among the Jews or us, on account of their too great antiquity, which made it seem needful to regard them with suspicion, lest false things should be set forth instead of true."
Augustine states that old writings are not to be accepted on account of their age alone.
"Nor ought it to appear strange if writings for which so great antiquity is claimed are held in suspicion".
Hardouin would agree. Although Augustine is writing about non canonical books, his reasoning could also apply to the church Fathers.
"If any writings outside of it [the Old Testament] are now brought forward under the name of the ancient prophets, they cannot serve even as an aid to knowledge, because it is uncertain whether they are genuine"
Chapter 40.
Once again, Augustine must belittle the reader, because he supposes that he knows nothing of the Bible when he relates that "the first man, who is called Adam".
Chapter 41.
Augustine relates the different philosophies and opinions found in Greece.
"Why, then, have the disciples dissented from their masters, and the fellow disciples from one another, except because as men they have sought after these things by human sense and human reasonings?"
"The Epicureans asserted that human affairs were not under the providence of the gods; and the Stoics, holding the opposite opinion, agreed that they were ruled and defended by favorable and tutelary gods."
The reader may question whether or not the Gods exist.
Philosophers have varied opinions on the ultimate good. Some philosophers have "made the delight of the body the chief good, while the other asserted that man was made happy mainly by the virtue of the mind."
The impressionable reader may start to question his beliefs after reading this:
"some asserting there was one world, others innumerable worlds;
some that this world had a beginning, others that it had not;
some that it would perish, others that it would exist always;
some that it was governed by the divine mind, others by chance and accident;
some that souls are immortal, others that they are mortal--
and of those who asserted their immortality,
some said they transmigrated through beasts, others that it was by no means so;
while of those who asserted their mortality,
some said they perished immediately after the body,
others that they survived either a little while or a longer time, but not always;
some fixing supreme good in the body,
some in the mind,
some in both; others adding to the mind and body external good things;
some thinking that the bodily senses ought to be trusted always,
some not always,
others never. "
Augustine continues:
"Even if some true things were said in it, yet falsehoods were uttered with the same licence".
It is left up to the reader, using reason, to determine what is true and what is false.
Chapter 43.
Augustine brings to the reader's attention that some people "contend that the Septuagint translators have erred in many places", thereby causing doubt in the reader's mind.
Conclusion
There is no doubt that impiety takes many forms in this excerpt from Augustine.
I conclude this paper by quoting from Chapter 4, section 5, of the Prolegomena:
"the very voice of nature somehow proclaims, that those who happen to be conquered should choose rather to be subject to their conquerors than to be killed"
We learn Nature dictates it is better to live in slavery than to die.
Chapter 5.
"For what men can do with real colors and substances, the demons can very easily do by showing unreal forms to breeding animals."
Details of animal husbandry are not appropriate in a Christian text.
Chapter 6.
"Varro [the historian to whom Augustine is referring] does not believe these things, because they are incompatible with the nature of the gods and of morality."
Chapter 13.
In this chapter, Augustine relates" Jupiter's rape of Ganymede, a very beautiful boy, " and "his impregnating Danäe as a golden shower". Augustine then comments as to "whether these things were really done or only fabled in those days, or were really done by others and falsely ascribed to Jupiter" .
Chapter 18.
Augustine relates many Greek myths in the preceding chapters and concludes chapter 18 with these words: "These things have not come to us from persons we might deem unworthy of credit, but from informants we could not suppose to be deceiving us." Augustine invites us to believe these incredible stories.
Chapter 19.
"Now the Latins made Æneas one of their gods, because at his death he was nowhere to be found." By substituting Jesus for Aeneas, the impious reader understands a denial of the Resurrection.
Chapter 21.
Augustine relates his knowledge of prostitutes and whorehouses: "(now harlots were called lupæ, she-wolves, from which their vile abodes are even yet called lupanaria)"
Chapter 24.
"Romulus, when dead, could nowhere be found, the Romans...placed him among the gods". The impious reader may equate the Roman's inability to find a body with Mary Magdalene's searching for the body of Christ.
Chapter 31.
Augustine questions accuracy of the books of the minor prophets of the Old Testament by stating that these errors "happened through their error in negligently copying the works of others."
Chapter 32.
Augustine invites the reader to question the accuracy of the New Testament by suggesting there are different versions.
"But some copies have, I will joy in God my Jesus, which seems to me better than the version of those who, wishing to put it in Latin,"
Chapter 36.
"on a question having arisen among certain young men as to what is the strongest thing, when one had said kings, another wine, the third women..."
This seems more appropriate as a set up for an off color joke and not as text to be found in Christian writing.
Chapter 37.
Augustine supposes that the reader knows nothing about the Bible: "Moses... whose writings are first in the authoritative canon".
Chapter 38.
Augustine comments on why certain books are referred to to in the Old Testament, but are not included in it.
"But the writings of these men could not be held as authoritative either among the Jews or us, on account of their too great antiquity, which made it seem needful to regard them with suspicion, lest false things should be set forth instead of true."
Augustine states that old writings are not to be accepted on account of their age alone.
"Nor ought it to appear strange if writings for which so great antiquity is claimed are held in suspicion".
Hardouin would agree. Although Augustine is writing about non canonical books, his reasoning could also apply to the church Fathers.
"If any writings outside of it [the Old Testament] are now brought forward under the name of the ancient prophets, they cannot serve even as an aid to knowledge, because it is uncertain whether they are genuine"
Chapter 40.
Once again, Augustine must belittle the reader, because he supposes that he knows nothing of the Bible when he relates that "the first man, who is called Adam".
Chapter 41.
Augustine relates the different philosophies and opinions found in Greece.
"Why, then, have the disciples dissented from their masters, and the fellow disciples from one another, except because as men they have sought after these things by human sense and human reasonings?"
"The Epicureans asserted that human affairs were not under the providence of the gods; and the Stoics, holding the opposite opinion, agreed that they were ruled and defended by favorable and tutelary gods."
The reader may question whether or not the Gods exist.
Philosophers have varied opinions on the ultimate good. Some philosophers have "made the delight of the body the chief good, while the other asserted that man was made happy mainly by the virtue of the mind."
The impressionable reader may start to question his beliefs after reading this:
"some asserting there was one world, others innumerable worlds;
some that this world had a beginning, others that it had not;
some that it would perish, others that it would exist always;
some that it was governed by the divine mind, others by chance and accident;
some that souls are immortal, others that they are mortal--
and of those who asserted their immortality,
some said they transmigrated through beasts, others that it was by no means so;
while of those who asserted their mortality,
some said they perished immediately after the body,
others that they survived either a little while or a longer time, but not always;
some fixing supreme good in the body,
some in the mind,
some in both; others adding to the mind and body external good things;
some thinking that the bodily senses ought to be trusted always,
some not always,
others never. "
Augustine continues:
"Even if some true things were said in it, yet falsehoods were uttered with the same licence".
It is left up to the reader, using reason, to determine what is true and what is false.
Chapter 43.
Augustine brings to the reader's attention that some people "contend that the Septuagint translators have erred in many places", thereby causing doubt in the reader's mind.
Conclusion
There is no doubt that impiety takes many forms in this excerpt from Augustine.
I conclude this paper by quoting from Chapter 4, section 5, of the Prolegomena:
"Those forgers so arranged among themselves...if but one of the monuments which they have invented falls away, the whole must necessarily collapse..yet it is ...their mutual consent-which shows the fraud. "
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