Christianity’s Criminal History, 110

(Iconic image of Tatian)

Editors’ note: To contextualise these translations of Karlheinz Deschner’s encyclopaedic history of the Church in 10-volumes, Kriminalgeschichte des Christentums, read the abridged translation of Volume I.

Natural Science

Even geometry seemed disgraceful to Christians. Still at the beginning of the 4th century they refused to make bishop the Christian Nemesius of Emesa because he was dedicated to the study of mathematics.

Geometry and other scientific occupations were considered little less than impious activities. The historian of the Church Eusebius attacked these ‘heretics’ with these words: ‘Neglecting the Sacred Scriptures of God they were occupied with geometry; for they are earthly men, they speak earthly and do not know Him who comes from on high. They eagerly study the geometry of Euclid and admire Aristotle and Theophrastus’.

The natural sciences were the subject of particular condemnation on the part of Christian theology. The repercussions of that condemnation lasted for a long time and even led some researchers to the stake. In the usual school education on the natural sciences (and history) did not find a place until very early in the Modern Age. In the very universities they were not imposed as independent disciplines until the 17th century. Already in the last days of the ancient age, medicine experienced a strong decline—except perhaps in Mesopotamia—in favour of the predilection for the occult. The patriarch Severus of Antioch, for example, and also the Armenian Eznik of Kolb insist on the existence of demons in man and reject any attempt at naturalistic explanation by physicians.

Already the apologist Tatian, disciple of Justin, reproves medicine and makes it derive from the evil spirits: ‘Namely, the demons separate with their cunning men from the veneration of God, persuading them to put their trust in herbs and roots’.

These words exude that deep aversion, so typical of the ancient Christians, about nature, the here, and the earthly. ‘Why do people place their trust in the powers of matter and do not trust God? Why don’t you go to the most powerful of the lords and prefer to be healed by herbs?’

In this way medicine as a whole was reduced to diabolical work, the work of the evil spirits. ‘Pharmacology and everything related to it comes from the same workshop of lies’. Analogous is the opinion of Tertullian, who made fun of doctors and researchers of Nature, and that attitude continued throughout the Middle Ages and even later. It was natural for Tatian to have no esteem for science as a whole:

How to believe a person who claims that the sun is an incandescent mass and the moon, a body like the Earth? All these are no more than debatable hypotheses and not proven facts. What utility can research report on the proportions of the Earth, on the positions of the stars, on the course of the sun?

The purely scientific explanations do not count anymore. Those people who, in the 4th century, were looking for a geophysical explanation of earthquakes (instead of considering them caused solely by the wrath of God!) were inscribed in the list of ‘heretics’ by the bishop of Brescia.

Since the supreme criterion for the reception of the scientific-natural theories was that of its degree of compatibility with the Bible, science not only stagnated: the very knowledge accumulated since time immemorial was discarded. The prestige of science waned to the same extent that the Bible ascended.

The theory of the rotation of the Earth and its spherical shape goes back to the Pythagoreans of the 5th century BC. The Christian Church renounced this knowledge in favour of the Mosaic story of creation and the biblical text preaching that the Earth was a disk surrounded by the seas. European students did not know about its spherical figure until a millennium later, in the High Middle Ages, through the Arab universities of Spain!

Lactantius defames natural science by calling it pure nonsense. The Doctor of the Church Ambrose reproves it radically as an attack on the majesty of God. He is not interested in the least about the question of the position of the Earth. That is something without any relevance for the future. ‘It is enough to know that the text of Sacred Scripture contains this observation: He suspended the Earth on nothingness’. St. Ambrose’s notion of natural philosophy is illustrated by the heartfelt affirmation that ‘the gospel according to John contains all natural philosophy’.