NINTH REASON
SOPHISM
It is a shrewd saying that a one-eyed man may be king among the blind. With uneducated people a mock-proof has force which a school of philosophers dismisses with scorn. Many are the offences of the adversary under this head; but his case is made out by four fallacies chiefly, fallacies which I would rather unravel in the University than in a popular audience. The first vice is [Greek: skiamachia], with mighty effort hammering at breezes and shadows. In this way: against such as have sworn to celibacy and vowed chastity, because, while marriage is good, virginity is better (1 Cor. vii.), Scripture texts are brought up speaking honourably of marriage. Whom do they hit? Against the merit of a Christian man, a merit dyed in the Blood of Christ, otherwise null, testimonies are alleged whereby we are bidden to put our trust neither in nature nor in the law, but in the Blood of Christ. Whom do they refute? Against those who worship Saints, as Christ’s servants, especially acceptable to Him, whole pages are quoted, forbidding the worship of many gods? Where are these many gods? By such arguments, which I find in endless quantity in the writings of heretics, they cannot hurt us, they may bore you.
Another vice is [Greek: logomachia], which leaves the sense, and wrangles loquaciously over the word. Find me Mass or Purgatory in the Scriptures, they say. What then? Trinity, Consubstantial, Person, are they nowhere in the Bible, because these words are not found? Allied to this fault is the catching at letters, when, to the neglect of usage and the mind of the speakers, war is waged on the letters of the alphabet. For instance, thus they say: Presbyter to the Greeks means nothing else than elder; Sacrament, any mystery. On this, as on all other points, St. Thomas shrewdly observes: “In words, we must look not whence they are derived, but to what meaning they are put.”
The third vice is [Greek: homonumia], which has a very wide range. For example: What is the meaning of an Order of Priests, when John has called us all priests? (Apoc. v. 10). He has also added this: we shall reign upon the earth. What then is the use of Kings? Again: the Prophet (Isaias lviii.) cries up a spiritual fast, that is, abstinence from inveterate crimes. Farewell then to any discernment of meats and prescription of days. Indeed? Mad therefore were Moses, David, Elias, the Baptist, the Apostles, who terminated their fasts in two days, three days, or in so many weeks, which fasting, being from sin, ought to have been perpetual. You have already seen what manner of argument this is. I hasten on.
Added to the above is a fourth vice, Vicious Circle, in this way. Give me the notes, I say, of the Church. The word of God and undefiled Sacraments. Are these with you? Who can doubt it? I do, I deny it utterly. Consult the word of God. I have consulted it, and I favour you less than before. Ah, but it is plain. Prove it to me. Because we do not depart a nail’s breadth from the word of God. Where is your persecution? Will you always go on taking for an argument the very point that is called in question? How often have I insisted on this already? Do wake up: do you want torches applied to you? I say that your exposition of the word of God is perverse and mistaken: I have fifteen centuries to bear me witness stand by an opinion, not mine, nor yours, but that of all these ages. I will stand by the sentence of the word of God: the Spirit breatheth where it will (John iii. 8). There he is at it again; what circumvolutions, what wheels he is making! This trifler, this arch-contriver of words and sophisms, I know not to whom he can be formidable: tiresome he possibly will be. His tiresomeness will find its corrective in your sagacity: all that was formidable about him facts have taken away.
NONA RATIO
SOPHISMATA
Scitum est, inter caecos luscum regnare posse. Apud rudes valet saepe fucata disputatio, quam schola Philosophorum exsibilat. Multa peccat adversarius in hoc genere; sed quatuor fallacies plerumque consuitur, quas in Academia malim, quam in trevio, retexere.
Primum vitium [Greek: skiamachia] est, quae auras et umbras magno contau diverberat. Hoc pacto: contra coelibes iuratos et votos in castimoniam, quod nuptiae bonae sint, virginitas melior, offeruntur Scripturae loquentes honorifice de coniugio. Quem feriunt? Contra meritum hominis christiani, tinctum Christi sanguine, alioquin nullum, promuntur testimonia, quibus iubemur, nec naturae, nec legi, sed sanguini Christi fidere. Quem refellunt? In eos, qui colunt Coelites, ut famulos Christi maxime gratiosos, citantur integrae pagellae, quae vetant colere multos Deos. Vbinam sunt? Huiusmodi argumentis, quae apud haereticos infinita reperio, nobis esse detrimento non poterunt; vobis esse fastidio poterunt.
Aliud vitium [Greek: logomachia] est, quae sensa deserens, loquaciter cum verbo litigat, “Invenias mihi Missam, inquiunt, aut Purgatorium in Scripturis.” Quid ergo? Trinitas, Homoousion, Persona, nusquam sunt in Bibliis, quia voces istae non sunt? Affine est huic peccato litterarum aucupium; quum neglecta consuetudine et mente loquentium, quae vita vocabuli est, adversus elementa contenditur. Nempe sic aiunt: “Presbyter nihil est Graecis, nisi senior; Sacramentum, quodvis mysterium.” Caeterum acute D. Thomas,[112] ut omnia: “In vocibus, inquit, videndum, non tam ex quo, quam ad quid sumantur.”
Tertium, [Greek: homonumia] est, longe lateque patens. Vt: “Quorsum ordo sacerdotum; quum Ioannes (Apoc. v. 10) omnes nos vocaverit sacerdotes?” Etiam hoc addidit: “Regnabimus super terram.” Quorsum ergo reges? Item: “Propheta (Isai. LVIII. 6) celebrat ieiunium spiritale, hoc est, ab inveteratis criminibus abstinentiam. Valeat ergo ciborum delectus, et dierum praescriptio.” Siccine? Igitur insanierunt Moyses, David, Elias, Baptistes, Apostoli, qui biduo, triduo, vel hebdomadis inediam terminarunt; quae quidem, ut a crimine, debebat esse perpetua. Hoc quale sit, iam vidistis: propero.
Quartum his adiicitur “Circulatio,” in hunc modum: Da mihi notas, inquam, Ecclesiae. “Verbum Dei et purissima Sacramenta.” Haeccine sunt apud vos? “Quis dubitet?”—Ego vero pernego. “Consule verbum Dei.”—Iam consului, minusque vobis, quam antea, faveo. “Attamen planum est.”—Proba mihi. “Quia nos ne latum quidem unguem discedimus a verbo Dei.”—Vbi est acumen tuum? Semperne capies pro argumento illud ipsum, quod ponitur in quaestione? Quoties hoc iam inculco? Num tu evigilas? Num faces admovendae sunt? Dico a te perperam exponi verbum Dei: testes habeo quindecim aetates, sta sententiae, non meae, non tuae, sed harum omnium.—”Stabo sententiae verbi Dei: Spiritus ubi vult, spirat.” Eccum, quos gyros, quas rotas fabricat. Hic nugator, tot verborum atque sophismatum architectus, nescio cui formidolosus esse queat, molestus erit fortasse. Molestiam vestra prudentia sublevabit, formidinem res eripuit.