of the Pentateuch, and especially of Genesis, not only as a record of the past, but as a revelation of the future.
The culmination of this view in the Protestant Church was the Pansophia Mosaica of Pfeiffer, a Lutheran general superintendent or bishop in northern Germany, near the beginning of the seventeenth century. He declared that the text of Genesis "must be received strictly"; that "it contains all knowledge, human and divine"; that "twenty-eight articles of the Augsburg Confession are to be found in it"; that "it is an arsenal of arguments against all sects and sorts of atheists, pagans, Jews, Turks, Tartars, Papists, Calvinists, Socinians, and Baptists"; "the source of all sciences and arts, including law, medicine, philosophy, and rhetoric"; "the source and essence of all histories and of all professions, trades, and works"; "an exhibition of all virtues and vices"; "the origin of all consolation."
This utterance resounded through Germany from pulpit to pulpit, growing in strength and volume, until a century later it was echoed back by Huet, the eminent bishop and commentator of France. He cited a hundred authors, sacred and profane, to prove that Moses wrote the Pentateuch; and not only this, but that from the Jewish lawgiver came the heathen theology—that Moses was, in fact, nearly the whole pagan pantheon rolled into one, and really the being worshiped under such names as Bacchus, Adonis, and Apollo.[1]
About the middle of the twelfth century came, so far as the world now knows, the first gainsayer of this general theory. Then it was that Aben Ezra, the greatest biblical scholar of the middle ages, ventured very discreetly to call attention to certain points in the Pentateuch incompatible with the belief that the whole of it had been written by Moses and handed down in its original form. His opinion was based upon the well-known texts which have turned all really eminent biblical scholars in the nineteenth century from the old view by showing the Mosaic authorship of the five books in their present form to be clearly disproved by the books themselves.
But Aben Ezra had evidently no aspirations for martyrdom; he fathered the idea upon a rabbi of a previous generation, and, having veiled his statement in an enigma, added the caution, "Let him who understands hold his tongue."[2]
- ↑ For the passage from Huxley regarding Mosaic barriers to modern thought, see his Essays recently published. For Pfeiffer, see Zoeckler, Theologie und Naturwissenschaft, vol. i, pp. 688, 689. For St. Jerome's indifference as to the Mosaic authorship, see the first of the excellent Sketches of Pentateuch Criticism, by the Rev. S. J. Curtiss, in the Bibliotheca Sacra for January, 1884. For Huet, see also Curtiss, ibid.
- ↑ For the texts referred to by Aben Ezra as incompatible with the Mosaic authorship of the Pentateuch, see Meyer, Geschichte der Exegese, vol. i, pp. 85-88; and for a pithy short
