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He begins with Galen, and as Galen divides the famous physicians of the world into three sects, the Methodists, the Empirics, and the Rationalists, so Mondeville divides modern surgery into three sects: first, that of the Salernitans, with Roger, Roland, and the Four Masters; second, that of William of Salicet and Lanfranc; and third, that of Hugo de Lucca and his brother Theodoric and their modern disciples.
Rationalists take it concretely and OPPOSE it to the world's finite editions. They give it a particular nature. It is perfect, finished. Everything known there is known along with everything else; here, where ignorance reigns, far otherwise. If there is want there, there also is the satisfaction provided. Here all is process; that world is timeless.
They fought the Rationalists with their own weapons; they gave a splendid classical, literary and scientific education; they enforced their discipline on the sons of barons and nobles; they staffed their schools with men of learning and piety; and these men, by taking a personal interest in the religious life of their pupils, trained up a band of fearless warriors for the holy cause of the Gospel.
In the society of rationalists Burke was a conservative, and when with the conservatives he was a rationalist. That he was absolutely honest and sincere there is not a particle of doubt, and we will have to leave it to the psychologists to tell us why men hate the thing they love.
In reality this general trait of opposition to religion deceives us. It is superficial. In large part the rationalists were willing to leave the question of religion on one side if the ecclesiastics would let them alone.
What influenced me greatly was the fact that the German rationalists, who are recognized as among the best scholars of the world, and who are perfectly impartial on this subject, as they do not care what the Bible teaches about baptism, all say that baptism is immersion, without ever hinting at a possibility for difference of opinion.
If he will not, or cannot, then the conclusion is clear; we can deal strongly with gloomy mystery, but not with happy mystery; we are not rationalists, but diabolists. I have thought vaguely of all this staring at a great red fire that stands up in the room like a great red angel. But, perhaps, you have never heard of a red angel. But you have heard of a blue devil. That is exactly what I mean.
Here I take the bull by the horns, and in spite of the whole crew of rationalists and monists, of whatever brand they be, I ask WHY NOT? Our acts, our turning-places, where we seem to ourselves to make ourselves and grow, are the parts of the world to which we are closest, the parts of which our knowledge is the most intimate and complete. Why should we not take them at their face-value?
The answer is, says Ullmann, that the ethical personality of Jesus created the Church. This ethical personality is thus a supreme historic fact and a sublime historic cause, to which we must endeavour to penetrate, if need be through the veil of legend. The old rationalists had made themselves ridiculous by their effort to explain everything in some natural way.
But in this society he met young men and older men too, for several of the Dons were members who were rationalists, materialists, and definitely sceptical.
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