The Way of the Church
Part 1:
Controlling
the Past -II
by
Hugh Nibley, Ph.D.
Improvement Era 58 (Feb. 1955), 86-7, 104, 106-7
4. ALL FOR THE PARTY
IN George Orwell's
much cited and disturbing novel, Nineteen Eighty-Four, the tyrannical super-state of the future is
operated by its masters on the proposition that "who controls the past
controls the present, and who controls the present controls the future."
That is the secret of power: If you can control people's ideas of the past, you
control their ideas of the present and hence the future. The unhappy hero of
the story works in a public relations office where the past is controlled. His
task is to check all back newspapers kept in the official files of the state
for any piece of news, no matter how old, that might embarrass the government
if brought to light—old promises and prophecies that have failed,
glorious deeds of men now out of favor with the rulers, friendly alliances with
governments now odious to the state, and so forth:
When he comes upon
such an item, our hero immediately cuts it out and burns it, substituting in
its place a revamped version of the same story of exactly the same length but
so rewritten as to make it seem that the present government has always been
right, infallibly vindicated in the unfolding of events. It is a careful,
deliberate controlling of the past, a rewriting of history in retrospect to
suit the present interests and support the present policies of the Party, whose
authority is thus confirmed by the verdict of history.
All this seems to us
very cynical and sordid, and yet, appalling as it seems, Mr. Orwell has given a
very fair description of what has been going on for thousands of years in the
learned world! Except in its cold-blooded mechanics, wherein does the operation
described differ from that of the learned Hebrew Meturgemen? In his business of rendering ancient Hebrew into
contemporary Aramaic "the most difficult passages were simplified, or
explained, the incidents of the past conformed to the ideas of the present ...
and, finally, the laws expanded in accordance with the practice and teaching of
later times ... the Meturgeman did not scruple to transform the text before him
in the boldest fashion. ..." [1]
Ramses II. For
many years scholars were convinced that he was just about the greatest builder
and warrior king that ever lived. He planned it that way.
His motive in this,
we are told, was "to gloss over or to modify everything which seemed
inconsistent with the accepted view of the history of the nation, to magnify
and expound everything which redounded to the credit of the heroes of the past
... to explain away the unworthy and to emphasize the pious motive which guided
their conduct."[2] These learned men felt it their duty in
presenting the message of an ancient prophet to the unlearned, to restate it in
such a way as "to draw out its implicit teaching; to harmonize the
teaching of the prophet with the current interpretation of the Jewish schools
... to modify the language of the prophet where it seemed inconsistent with the
traditional view of the nation's history and even, in certain cases, to reverse
the plain meaning of the text."[3]
Whether or not all
this busy revamping of the record is to be deplored as dishonest and
unscientific does not concern us at the moment. What does concern us is the
fact that the records have been manipulated in a deliberate attempt to control
the past. For many years scholars were convinced that Ramses II was just about
the greatest builder and warrior king that ever lived. Ramses planned it that
way. While his stone-cutters conscientiously effaced from buildings and
monuments the names of their real builder (that is, where other enterprising
monarchs had not already beaten him to it) and substituted in their place the
name of the ruling Ramses, his historians were busy writing up the accounts of
battles that had turned out badly for the king in such a way as to transform
them into glorious victories. That was controlling the past in the grand
manner, a practice as old as Egypt itself. The Fifth Dynasty, for example,
based its authority on an historical account of three brothers, which is a most
palpable forgery.
By now some American
college professors know that conventional Roman history is largely a pious
party fiction, made-to-order history that bucks the evidence at every turn.
Likewise the whole body of Greek literature that has come down to us has had to
pass the scrutiny of generations of narrow and opinionated men: it is not the
literature of the Greeks that we have inherited but a puree made from that
fraction of their writings which the doctors have felt proper to place in the
hands of students after much abridgment and revisal. In compiling their college
omnibuses of "standard" plays, orations, and poems, and in preparing their
College Outline Series of humanities and science, the professors of Alexandria
effectively consigned to oblivion any writings not on the approved list: the
Greek schoolmen destroyed the Greek heritage.[4]
Wherever we look in
the ancient world the past has been controlled, but nowhere more rigorously
than in the history of the Christian church. The methods of control, wherever
we find them, fall under three general heads which might be described as (a)
the invention, (b) the destruction, and (c) the alteration of documents. They
deserve some attention.
a. Fabrication: Tertullian tells of a scholar in Asia Minor who
"out of love for the Apostle" composed a fantastic miracle and
adventure tale called "The Acts of Paul," which did great damage to
the church.[5] He meant well. "We write these
things," the Apostles are represented as protesting in the Apostolic
Constitutions, "that you might get things straight, and not receive books
which are falsely circulated in our name. ... Simon and Cleobus have published
books in the name of Christ and the Apostles, and there are all sorts of
forgeries circulating in the names of the prophets and patriarchs."[6] But the practice continued and grew:
"Forgery was viewed by wide circles of the ancient Church not merely as an
excusable fraud, but a thoroughly legitimate oeconomia (operation, administrative measure) in the war
against the enemies of the faith. Origen, Clement of Alexandria, Hilary, and
John Chrysostom all recommend and use the kale apate ("fair deception"), and justify it by Jeremiah 4:10[7] "—Ah, Lord God! surely thou
hast greatly deceived this people."
Just as physicians
must sometimes tell fibs to patients to help them along, and as those tending
small children or the feeble-minded can handle them and help them more
effectively by making up stories as they go, so the Christian priest was to
cultivate a useful deception as an essential tool in dealing with the laity
according to John Chrysostom.[8]
"When Jacob
deceived his father," he explains, "that was not deception but oeconomia."[9]
Jerome admits to
employing "a sometimes useful deception," and admires others for the
same practice: "how cunning, how shrewd, what a dissimulator!"[10] And he cites Origen as teaching that
"lying is improper and unnecessary for God, but is to be esteemed
sometimes useful for men, provided it is intended that some good should come of
it."[11] But whoever
lied with any other intent? In support of his contention, Origen appeals to
Plato's doctrine of deception in the Republic—a thing which had shocked even the pagans.[12]
It was common
practice for Christian scholars in the Middle Ages both "without scruple
to put forward older texts, with slight alteration, as their own compositions,"[13] and to put forth their own compositions
without scruple as ancient texts.
For centuries the Medieval Church rested its claims to temporal power on
the false Isidorian Decretals, though recognized from the first as a forgery,
and its doctrinal and ritual structure on the Pseudo-Dionysius Areopagiticus, a
most obvious fake.
"Whoever knows
and understands the men of the Middle Ages," Bahmer writes, "how many
of them, though excellent bishops, abbots, clerics, and monks by the standards
of the time, practised falsification of documents, (here follows a list of
important names) ... will answer with an unqualified affirmative" the
question, "could Lanfranc have been a common forger?"[14] The common purpose of such forgeries
was to control the past, specifically to make it appear that certain episcopal
sees, especially that of Rome, had from the earliest times enjoyed more powers
and prerogatives for which in fact no real evidence existed.[15]
The zealous Thomas
Comber finds that in the official editions of the Councils as in Baronius
"there is such adding and expunging, such altering and disguising things
in the Body of the Councils, and such excusing, falsifying, and shuffling in
the Notes, that a Judicious Readed will soon perceive these Venerably Records
... do not favor them. But these Corruptions are carried on with such
Confidence and Cunning, that an unexperienced and unwary Student, may be
imposed on by this specious show of Venerable Antiquity."[16]
Now in such matters
the general public shows no inclination to be either experienced or wary; even
so, any faint stirrings of a critical spirit have been anticipated and
forestalled by ample professional restrictions and taboos. On the whole the
controlling of the past with the most reliable of all human traits, mental
inertia, as its chief ally has been a strangely easy business. There is, as we
have pointed out elsewhere, no such thing as a clever forgery—and there
does not need to be, for while no forgery can succeed without public approval,
no forgery (as the clumsy Piltdown hoax has proved) can fail if it has that
approval. And public approval is as sure a thing as the mass ignorance and
laziness that guarantee it.
A famous letter
written by Innocent I of Rome to the Bishop of Gubbio in 416 provides a commentary
on this theme, which is all the more enlightening for being unintentional. The
pope is deploring the fact that the church of Gubbio (actually within the
metropolitan authority of Rome) observes different rites for the mass from
those found at Rome: "Where everyone feels free to observe not what comes
by tradition, but whatever seems good to him," writes the Bishop of Rome,
"we see established observances and ways of celebrating of diverse nature,
depending on the location of the churches. The result is a scandal for the
people who, not knowing that the traditions have been altered by human
presumption, think either that the
Churches are not in agreement with each other, or that the Apostles established
contradictory things."[17]
Whatever usage they
find, the people naturally attribute to the Apostles. Why not?—are they
not instructed to do so? How can they be expected to know "that the
ancient traditions have been altered by human presumption"? On the
ignorance and complacency of the general public the religious innovator can
always rely. Sometimes, however, the public itself forces the scholars to go
farther than they want to. This is especially so in the case of church history,
where the demand for immediate and definite answers is constant and pressing. What
is the poor researcher to do? "The sources were very scarce and
fragmentary," writes Linton of the great days of "scientific"
scholarship in the field, "in order to derive any definite information at
all from them, it was necessary to interpret these sources and to fill them
out.... From the very nature of the thing the passages were read with modern
eyes."[18] The public could only be satisfied at
the price of controlling the past.
Ramses II
returning in triumph from Syria. (From the monuments of Karnak.)
b. Censorship: But forgery is a risky business. Much more safe and
dignified, and equally effective, is the office of the censor. When the
Septuagint was accepted by the Jews as the official text of the Old Testament
it was declared to have been revealed from heaven, and all competing texts were
officially destroyed. But later when "the Hebrew text was fixed again from
old manuscripts rescued from the temple of Jerusalem," the Septuagint was
found to disagree with this miraculous discovery and accordingly "was
declared to be the work of Satan." So carefully was the order for its
destruction carried out that "with the exception of ... two little bits of
papyrus with fragments of a few verses of Deuteronomy," to this day
"not a single line, neither of the 'Septuagint' nor of any other parts of
the Greek Bible, written by a Jew, is so far known to be preserved."[19] But with the passing of time grave
differences arose regarding the correct readings of this Hebrew Bible as those
readings underwent constant change at the hands of copyists and emendators, and
so it became necessary to restore the text to its ancient purity. This was the
work of Masoretes, and since they "had no model of classical Hebrew to
which they could adapt the pronunciation of Hebrew... they tried to create an
ideal pronunciation which they
believed to be correct.[20]
To establish this new
text all other—and older—Bibles were ordered destroyed, and before
many years the fact that the Masorete text stood unchallenged was taken as
clear proof that it must be the true and original version of the Bible, for
people naturally forgot that the reason why it stood alone through the
centuries was that its competitors had all been deliberately and systematically
extirpated. Kahle compares this to the claims of the Roman church to pristine
purity of doctrine in the Middle Ages: it was, or appeared to be, the oldest
surviving doctrine only because the others had been suppressed or destroyed.[21]
[1] John
Fredrick Stenning, The Targum of Isaiah
(Oxford: Clarendon, 1949), x.
[2] Ibid., xi.
[3] Ibid., xiv.
[4] Wilhem
Schmid, Gechichte der griechischen Literatur, 2 vols. (Munich: Beck, 1929), 1.1:2-8.
[5] Tertullian, De
Baptismo, 17, in PL 1:1326-9.
[6] Clemens Romanus, Constitutiones Apostolicae, 4, 16, in PG 1:949-55.
[7] Robert
Eisler, Iesous Basileus ou Basileusas, 2
vols. (Heidelberg: Winter, 1929) 1:44-5; von Harnack, Lehrbuch der
Dogmengeschichte 2:63, gives other examples
of approved deception.
[8] John
Chrysostom, De Sacerdotio I, 5, in PG 48:624; cf. his Homilia 56 in Commentarius in Acta Apostolorum, in PG 60.
[9] Ibid.
[10] Jerome, Adversus
Jovinianum 2, 73, in PL 23:371.
[11] Jerome, Epistolae 82, in PL
22:740.
[12] Jerome, Apologia adversus Libros Rufini, in PL
23:412.
[13] Paul E.
Kahle, The Cairo Geniza, (London: Oxford
Press, British Academy, 1947) 221.
[14] Heinrich Bohmer, Die Falschungen Erzbischofs Lanfrancs von Canterbury (Leipzig: Dieterich, 1902), 126. For a fuller discussion see my article "New Approaches to Book of Mormon Study," Improvement Era 56 (1953): 919-1003.
[15] Ibid., 830, 859-62, 919-1003 .
[16] Comber, The Church History Clear'd From the Roman Forgeries Introduction.
[17] Innocent 1,
Epistolae et Decreta, in PL 20:551-2.
[18] Olaf Linton, Das
Problem der Urkirche, 10 (emphasis added).
[19] Kahle, The
Cairo Geniza, 138-9.
[20] Ibid., 86, 108, 118, 127.
[21] Ibid., 85.