Orthodoxy: Its Truths And Errors Part 8

In an article in the "Westminster Review," in "The Life of Christ, by Strauss," occurs the following pa.s.sage:-

"For of the two alternatives open to free inquiry, that if Jesus died he never reappeared, or if he reappeared he never died, Strauss considers the former not only preferable, but the only tenable one; for he cannot persuade himself that a feeble sufferer, who at first had scarcely strength to leave the tomb, and in the end succ.u.mbed to death, could have contrived to inspire his followers with the conviction that he was the Prince of life, the Conqueror of the grave. Strauss thus admits that faith in the supernatural revival of the buried Nazarene was undoubtedly the profession of the Christian Church, the unconditional antecedent without which Christianity could have had no existence. If, then, we refuse to a.s.sume the resurrection to be an historical fact, we have to explain the origin of the Church's belief in it. The solution which satisfies Strauss, and which seems to us also an adequate interpretation of the problem, is dependent on the two following positions: 1. The appearance of Jesus was literally an appearance, an hallucination, a psychological phenomenon. 2. It was also a sort of practical fallacy of confusion, a case of mistaken ident.i.ty.

"But it will be said that this natural solution of the problem implies a foregone conclusion-the rejection of the Orthodox or supernatural solution. Of course it does; and accordingly Strauss has been accused of dogmatical or unphilosophical a.s.sumption. But the rejection of the theological solution is not the result of ignorant prejudice, but of enlightened investigation.

Anti-supernaturalism is the final irreversible sentence of scientific philosophy, and the real dogmatist and hypothesis-maker is the theologian. That the world is governed by uniform laws is the first article in the creed of science, and to disbelieve whatever is at variance with those uniform laws, whatever contradicts a complete induction, is an imperative, intellectual duty. A particular miracle is credible to him alone who already believes in supernatural agency. Its credibility rests on an a.s.sumption-the existence of such agency. But our most comprehensive scientific experience has detected no such agency.

There is no miracle in nature; there is no evidence of any miracle-working energy in nature; there is no fact in nature to justify the expectation of miracle. Rightly has it been said by an English _savant_ and divine, that testimony is a second-hand a.s.surance, a blind guide, that can avail nothing against reason; and that to have any evidence of a Deity working miracles, we must go out of nature and beyond reason.

"Strauss's prepossession, therefore, is justifiable. It is the prepossession of the rational theist, who does not believe in a G.o.d who changes his mind and improves with practice-the prentice maker of the world; it is the prepossession of the pantheist, in whose theory of the perfect government of an immanent G.o.d, miracle is an extravagance and absurdity; it is the prepossession of the philosophical naturalist, whose experience of the operations of nature recognizes no extra-mundane interventionalism."

We have quoted this pa.s.sage as containing the most distinct statement of an extreme anti-supernaturalism. Admitting the death of Jesus as a fact, it denies his resurrection as a fact, and that on doctrinal and theoretic grounds. Declaring anti-supernaturalism to be the final irreversible sentence of scientific philosophy, it a.s.sumes supernaturalism to be a denial that the world is governed by uniform laws. It a.s.sumes the resurrection of Christ to be at variance with those uniform laws. It denies the existence of any supernatural agency in the affairs of this world. It denies that there ever has been a miracle in nature, or any extra-mundane intervention in the history of nature or man.

This is what claims to be science, at the present time. We deny that it is science, and a.s.sert it to be pure dogmatism and theory, contradicted by numerous facts. It is pure theory to a.s.sume the resurrection of Jesus to be a violation of law. It is pure theory to define a miracle to be something opposed to law. It is pure theory to a.s.sume that the miraculous facts ascribed to Jesus in the Gospels must have been, if they occurred, violations of law. It is an a.s.sumption, contradicted by geology, that there is nothing in the experience of the naturalist of the operations of nature to show any extra-mundane intervention.

We have admitted, indeed, that these same a.s.sumptions have been made by Orthodox theology. Orthodox theologians have also a.s.sumed the miracles of Christ to be violations of the laws of nature. But some of the most distinguished theologians, in all ages of the Church, have not so defined them. And there is no reason why the man of science should deny the possibility of fact because an unscientific explanation has been given of that fact by others. This writer virtually says, "I will not believe that Christ appeared after his death, on any amount of testimony, because some persons have defined such appearances as being opposed to the laws of nature." It is certainly true that we cannot fully believe in the reality of any phenomenon which seems to us to be a violation of law. It is also true that the reported facts concerning the appearances of Jesus _seem_ like a violation of law. But the scientific course is neither to deny the facts, nor to explain them away, but to study them, in order to see whether, after all, they may not lead us to some new laws, before unknown.

The resurrection of Jesus deserves this study, since, according to the confession of science itself, the Christian Church rests upon that belief.

Strauss admits that Christianity could not have existed without it. But, hastily a.s.suming that the real appearance of Jesus himself would be a violation of a law of nature, he supposes this immense fact of Christendom to rest on an hallucination and a case of mistaken ident.i.ty.

But perhaps, after all, the resurrection may have been an example of a universal law. Like other miracles, which are sporadic instances, in this world, of laws which may be the nature of other worlds, so the resurrection may have been as natural an event as any other in the life of Jesus. Perhaps it is a law of nature that all souls shall become disengaged from the earthly body on the third day after death. Perhaps they all rise in a spiritual body, substantial and real, but not usually perceptible by the senses. Perhaps, in the case of Jesus, that same superior command of miraculous force, which appeared during his life, enabled him to show himself easily and freely whenever he would. What became of the earthly body we do not know; it may have been removed by the priests or soldiers to prevent the disciples from getting possession of it. The body in which Christ appeared differed evidently from the earthly body in various ways. It came and went mysteriously; it was sometimes recognized, and sometimes not; and it ascended into the spiritual world instead of pa.s.sing again to death and the grave. Perhaps, therefore, it may be a universal law that souls rise out of the material body into a higher state, clothed in another body, substantial and real, but not material. The essence of the resurrection is this: Resurrection is not coming to life again with the same body, but ascent into a higher life with a new body.

It may be said that all this is only a _perhaps_. Very well; it _is_ only a _perhaps_, but that is all we want in order to refute the logic of the article just quoted. The scientific sceptic says, "I will not believe that Jesus was really seen after death, because that would be a violation of a law of nature." We reply, "No, not necessarily. It might _perhaps_ have been thus and so." That will do; for if we can show that it is not _necessarily_ a violation of a law of nature, we wholly remove the objection.

But we may go farther, and a.s.sert that such a supposition as we have made not only accords with the story in the Gospels, but also with the whole spirit of Christianity, and with all the a.n.a.logies of nature. The resurrection of Jesus, so regarded, becomes the most _natural_ thing in the world. If souls live after death, as even natural instinct teaches, they live somewhere. As by the a.n.a.logy of nature we see an ascending scale of bodily existence up to man, whose body is superior to that of all other animals, because fitted for the very highest uses, so if man is to live hereafter and elsewhere, and not in this earthly body, a.n.a.logy would antic.i.p.ate that he should live in a body still, but in a higher form. If Jesus, therefore, rose in this higher body, and appeared to his disciples, it was to lift them above fear of death by showing that this corruptible must put on incorruption. So his resurrection was not merely coming to life again in the same body, but rising up into a higher body and a higher state, to show us how we are to be, to give us a glimpse of the hereafter, to bridge over the gulf between this life and that to come.

-- 9. Final Result of this Examination.

We have thus examined, as thoroughly as our limited s.p.a.ce will allow, the questions at issue, on the subject of miracles, between the old Orthodox and recent heterodox views; and the result to which we have arrived may be thus stated:-

1. We may believe, on the testimony of history, that through Jesus of Nazareth there entered the world a great impulse of creative moral life, which has been, and is now, renewing society. This new impulse of life may be regarded as miraculous or supernatural.

2. We may believe, though perhaps less strongly, but still decidedly, that during the stay of Jesus on earth many extraordinary phenomena took place, such as the sudden healing of the sick, the raising of the dead to life, a display of miraculous insight and foresight, or knowledge of the present and the future, and some influence over organic and material life, and over the lifeless forces of nature. The precise limits of this we do not know, and need not pretend to define. We need not think it essential to fix the boundary. It may be interesting as speculation, but it is not important as religion.

3. For, in the third place, we may say that these miracles of Jesus have very little direct bearing on our _religion_. As they ill.u.s.trate his character, they are valuable, and also as they help us to believe that the laws of nature are not stiff and rigid, like the movement of a machine, but that there is force above force, a vortex of living powers, in the universe, rising higher and higher towards the fountain of all force and life in G.o.d. All portents and wonders are useful, as they shake us out of the mechanical view of things, and show that even the outward, sensible world is full of spiritual power.

4. We may also believe the miracles of Jesus to be _natural_ in this sense-that under the same conditions they could have been done by others, and that they are probably prophetic of a time in which they _shall_ be done by others. Looked at as mere _signs_ or _portents_, he himself discouraged any attention being paid to them. Looked at as logical proofs to convince an unbeliever, he never brought them forward. His object in miracles, as stated by Mr. Furness, was simply to express his character.

Some, indeed, were symbolical, as the cursing of the fig tree. It is the custom in the East for teachers to speak in symbolic language.

Miracles were at first believed, on low grounds, as violations of law by a G.o.d outside of the world. Now they are disbelieved on scientific grounds.

They may possibly be believed again on grounds of philosophy and historic evidence, not as portents, not as violations of law, not as the basis of a logical argument, but as the natural effluence and outcome of a soul like that of Jesus, into which a supernatural influx of light and life had descended. They are not more wonderful than nature; they are not _so_ wonderful as the change of heart by which a bad man becomes a good man.

But they will find their proper place as evidence how plastic the lower laws are to the influence of a higher life.

CHAPTER V. ORTHODOX IDEA OF THE INSPIRATION AND AUTHORITY OF THE BIBLE.

-- 1. Subject of this Chapter. Three Views concerning the Bible.

The subject of this chapter is the Orthodox idea concerning the inspiration and authority of the Bible. We shall consider the conflict of opinion between those who believe in the full inspiration of every word of Scripture, and those who treat it like a common book, and endeavor to see how far we ought to believe a fact or a doctrine, because it is a.s.serted, or seems to be a.s.serted, by some writer in the Bible.

Such questions are certainly of great importance to us all at the present time, when opinions on these subjects are unsettled, and few people know exactly what to believe. Especially in regard to the Old Testament, not many persons have any distinct notions. They do not know what is its inspiration or its authority; they do not know whether they are to believe the account of the creation and of the deluge in the book of Genesis, in opposition to the geologists, or believe the geologists, in opposition to Genesis. Certainly it is desirable, if we can, to have some clear and distinct opinions on these points.

And, first, in regard to Inspiration: there are three main and leading views of the inspiration of the Bible. There cannot be a fourth. There may be modifications of these, but nothing essentially different. These three views are,-

(_a._) _Plenary Inspiration._-That is, that everything in the Bible is the word of G.o.d. All the canonical books are inspired by G.o.d, so as to make them infallible guides to faith and practice. Every word which really belongs to these books is G.o.d's truth, and to be received without question as truth, no matter how much it may seem opposed to reason, to the facts of nature, to common sense, and common morality.

This is _the Orthodox theory_ even at the present time. Any variation from this is considered a deviation into heresy. No doubt, in practice it _is_ deviated from, by very Orthodox people; but all Protestant sects, claiming to be Orthodox, profess to hold to the plenary inspiration of the Bible.

(_b._) _The Rationalist or Naturalistic View of the Bible._-The Bible is not inspired at all, or at least in no way differing from any other book.

Its authors were inspired, perhaps, just as Homer, or Thucydides, or Cicero were inspired, but not differently. It has no _authority_, therefore, over any other book, and is just as liable to be in error as any other. If you should bind in one volume the histories of Herodotus, Tacitus, Gibbon, and Mr. Bancroft, the poems of Horace, Hafiz, and Dante, and the letters of Cicero and Horace Walpole, this collection would have to the Naturalist just as much authority as the Bible.

(_c._) The _mediatorial_ view of the Bible, or the view which _mediates_ between the others. This view endeavors to _reconcile_ the others, by accepting the truths in each, and eliminating their errors or defects.

To this third division of opinions belong those of a large cla.s.s, who are not prepared to accept either the first or the second. They cannot believe every word in the Bible to be the word of G.o.d, for they find things in it contradicting the evidence of history and the intuitions of reason, and also contradicting other teachings of the same book. They cannot see why, as Christians, they should believe everything in the Jewish Scriptures. As Christians, they go to the New Testament as a main source of faith and practice, but do not see why they should go to the Old Testament for Christian truth. On the other hand, they cannot look upon the Bible as a common book. They remember that it has been a light to the world for thousands of years, that it has been the means of awakening the human intellect and heart, of reforming society, and purifying life. Even in the Old Testament they find the n.o.blest truth and the tenderest piety. The Bible has been the litany, prayer-book, inspirer, comforter of nations and centuries. They cannot and would not emanc.i.p.ate themselves from the traditions in which they were born, nor cut off history behind them. The Christian Church is their mother; she has taught them out of this book to know G.o.d, and out of this book to pray to him, and they cannot regard it without a certain prepossession.

To this third cla.s.s I myself belong. I would not be unjust to the past or to the future. I would be loyal to truth, and not shut my eyes to what G.o.d reveals which is new; and I would not be unfaithful to what has already been taught me, or ungrateful for the love which has taught the world by the mouths of past prophets and apostles.

-- 2. The Difficulty. Antiquity of the World, and Age of Mankind.

Let us then see, first, what the problem before us is; and this can perhaps be best understood by means of an example.

The common opinion among Christians is, that the world was made four thousand and four years before Christ, and that all mankind are descended from Adam and Eve. These opinions are derived from the book of Genesis, which tells us that after G.o.d had made the world and other things in five days, on the sixth day he made man in his own image; and that, when the first man, Adam, was a hundred and thirty years old, he had a son, named Seth; and from Seth, according to Genesis, are descended, by a genealogy given in the fifth chapter of Genesis, Noah and his sons; and the ages being given from Adam down to Abraham, and from Abraham to Christ, the age of the world and the age of the human race have been computed.

As long as there was no reason for supposing any different period for the antiquity of the world, these numbers were quietly accepted. But various new facts have been noticed, and new sciences have arisen, within the past fifty years, which have thrown doubt upon this chronology. In the first place the great science of geology has examined the rocky leaves which envelop the surface of the earth, and has found written upon them proofs of an immense antiquity. It is found that the earth, instead of being created four thousand years ago, must have existed for myriads of years, in order to have given time for the changes which have taken place in its structure. This evidence was long doubted and resisted by theologians, as they supposed in the interest of Scripture; but the evidence was too strong to be denied, and no intelligent theologian, however Orthodox, now believes the world to have been made in six days, or to have been created only six thousand years ago. With some, the six days stand for immense periods of time; with others, the whole story is considered a vision, or a symbolical account of geological events; but no one takes it literally.

This result has come from the overwhelming amount of evidence for the antiquity of the earth, derived mainly from the fossil rocks. Of these fossiliferous rocks there are over thirty distinct strata, lying superimposed, in a regular series, each filled with the remains of distinct varieties of animals or of plants. These rocks must each have been an immense period of time in being formed, for the sh.e.l.ls which they contain, although very delicate, are unbroken, and could only be slowly deposited in the quiet depths of a great ocean. There are also evidences that after those strata were formed, violent and sudden upheavals took place, throwing them into new positions, then slow uprisings of the bottom of the sea, or slow subsidings of the land. At one time the northern parts of Europe and America were covered with ice. Great glaciers extended over the whole of Switzerland, and icebergs floated from the mountains of Berks.h.i.+re in Ma.s.sachusetts upon a sea which filled the valley of the Connecticut River, dropping erratic blocks of stone, taken from those mountains, in straight lines, parallel with each other, half way across the valley, where they still lie. Similar icebergs floated from Snowdon, in Wales, and Ben Lomond, in Scotland, over the submerged islands of Great Britain. At one time the whole surface of the earth, instead of being covered with icy glaciers, was filled with a hot, damp atmosphere, laden with carbonic gas, which no creature could breathe, but in which grew great forests of a strange tropical vegetation. Then came another period, in which all these forests were submerged and buried, and at last turned into coal. Long after this hot period had pa.s.sed, and long after the cold, glacial period, which followed it, had departed, came a time when the elephant, the rhinoceros, and the hippopotamus covered the whole of Europe, and the mammoth roamed in North America. Such facts as these, incontestably established by the amplest evidence, have made it impossible for any reasonable man to believe that the earth was made in six days, or that it was made only six thousand years ago.

But this question being thus disposed of, other questions arise in their turn. Are all mankind descended from one pair, or from many? Has the human race existed on the earth only six thousand years, or during a longer period? Was the deluge of Noah a real event? and if so, was it universal or partial? Did the sun stand still at the command of Joshua? or is that only a poetic image taken from an ancient book of poems-the book of Jasher? Is there any truth in the story of the pa.s.sage of the Red Sea by the Israelites? of the pa.s.sage of the Jordan? of the walls of Jericho falling when the trumpets were blown? of the story of Samson? If we once begin to doubt and disbelieve the accounts in the Bible, where shall we stop? What rule shall we have by which to distinguish the true from the false? Is it safe to begin to question and deny? Is it not safer to accept the whole book as the word of G.o.d, and to let everything in it stand unexamined?

No! "It is never safe," said Luther, "to do anything against the truth!"

Truth alone is safe; and his soul only is safe who loves and honors truth more than human approbation-more than ease, comfort, or life. It is not safe to pretend to believe what we do not. And in this instance, half of the infidelity of the age and country has come from the teaching that everything in the Bible is the word of G.o.d. Sincere men have been disgusted when told they must believe things contrary to their common sense and reason.

Another question, which is now being investigated, is the age of mankind-the antiquity of the human race. The Bible gives the list of generations from Adam to Abraham; and the length of each, and other data, given in Scripture, make six thousand years for the life of man on this earth. Greek history only goes back some twenty-three hundred years; the Egyptian monuments go back fifteen hundred or two thousand years earlier-to 2000 B.C., or 3000 B.C. The "Vedas," in India, may have been written 1500 B.C.; the "Kings," in China, before that. But recently we have been carried back to a yet earlier period,-to a time when man existed on the earth, before any written monument or sculptured stone which now exists. _Two_ different sources have been discovered within a few years,-one of them by philology, the other by geology.