Many years ago, I received an anonymous letter, which abused me heartily for my want of moral courage in not speaking out. I thought that one of the oddest charges an anonymous letter-writer could bring.

But I am not sure that the plentiful sowing of the pages of the article with which I am dealing with accusations of evasion, may not seem odder to those who consider that the main strength of the answers with which I have been favoured (in this review and elsewhere) is devoted not to anything in the text of my first paper, but to a note which occurs at p. 212. In this I say:

Dr. Wace tells us: "It may be asked how far we can rely on the accounts we possess of our Lord's teaching on these subjects." And he seems to think the question appropriately answered by the a.s.sertion that it "ought to be regarded as settled by M. Renan's practical surrender of the adverse case."

I requested Dr. Wace to point out the pa.s.sages of M. Renan's works in which, as he affirms, this "practical surrender" (not merely as to the age and authorship of the Gospels, be it observed, but as to their historical value) is made, and he has been so good as to do so. Now let us consider the parts of Dr. Wace's citation from Renan which are relevant to the issue:--

The author of this Gospel [Luke] is certainly the same as the author of the Acts of the Apostles. Now the author of the Acts seems to be a companion of St. Paul--a character which accords completely with St. Luke. I know that more than one objection may be opposed to this reasoning: but one thing, at all events, is beyond doubt, namely, that the author of the third Gospel and of the Acts is a man who belonged to the second apostolic generation; and this suffices for our purpose.

This is a curious "practical surrender of the adverse case." M. Renan thinks that there is no doubt that the author of the third Gospel is the author of the Acts--a conclusion in which I suppose critics generally agree. He goes on to remark that this person _seems_ to be a companion of St. Paul, and adds that Luke was a companion of St. Paul.

Then, somewhat needlessly, M. Renan points out that there is more than one objection to jumping, from such data as these, to the conclusion that "Luke" is the writer of the third Gospel. And, finally, M. Renan is content to reduce that which is "beyond doubt" to the fact that the author of the two books is a man of the second apostolic generation.

Well, it seems to me that I could agree with all that M. Renan considers "beyond doubt" here, without surrendering anything, either "practically" or theoretically.

Dr. Wace ("Nineteenth Century," March, p. 363) states that he derives the above citation from the preface to the 15th edition of the "Vie de Jesus." My copy of "Les evangiles," dated 1877, contains a list of Renan's "Oeuvres Completes," at the head of which I find "Vie de Jesus," 15^e edition. It is, therefore, a later work than the edition of the "Vie de Jesus" which Dr. Wace quotes. Now "Les evangiles," as its name implies, treats fully of the questions respecting the date and authorship of the Gospels; and any one who desired, not merely to use M. Renan's expressions for controversial purposes, but to give a fair account of his views in their full significance, would, I think, refer to the later source.

If this course had been taken, Dr. Wace might have found some as decided expressions of opinion, in favour of Luke's authorship of the third Gospel, as he has discovered in "The Apostles." I mention this circ.u.mstance, because I desire to point out that, taking even the strongest of Renan's statements, I am still at a loss to see how it justifies that large-sounding phrase, "practical surrender of the adverse case." For, on p. 438 of "Les evangiles," Renan speaks of the way in which Luke's "excellent intentions" have led him to torture history in the Acts; he declares Luke to be the founder of that "eternal fiction which is called ecclesiastical history"; and, on the preceding page, he talks of the "myth" of the Ascension--with its "_mise en scene voulue_." At p. 435, I find "Luc, ou l'auteur quel qu'il soit du troisieme evangile"; at p. 280, the accounts of the Pa.s.sion, the death and the resurrection of Jesus, are said to be "peu historiques"; at p. 283, "La valeur historique du troisieme evangile est surement moindre que celles des deux premiers." A Pyrrhic sort of victory for orthodoxy, this "surrender"! And, all the while, the scientific student of theology knows that, the more reason there may be to believe that Luke was the companion of Paul, the more doubtful becomes his credibility if he really wrote the Acts. For, in that case, he could not fail to have been acquainted with Paul's account of the Jerusalem conference and he must have consciously misrepresented it.

We may next turn to the essential part of Dr. Wace's citation ("Nineteenth Century," p. 365) touching the first Gospel:--

St. Matthew evidently deserves peculiar confidence for the discourses. Here are the "oracles"--the very notes taken while the memory of the instruction of Jesus was living and definite.

M. Renan here expresses the very general opinion as to the existence of a collection of "logia," having a different origin from the text in which they are embedded, in Matthew. "Notes" are somewhat suggestive of a shorthand writer, but the suggestion is unintentional, for M.

Renan a.s.sumes that these "notes" were taken, not at the time of the delivery of the "logia" but subsequently, while (as he a.s.sumes) the memory of them was living and definite; so that, in this very citation, M. Renan leaves open the question of the general historical value of the first Gospel; while it is obvious that the accuracy of "Notes" taken, not at the time of delivery, but from memory, is a matter about which more than one opinion may be fairly held. Moreover, Renan expressly calls attention to the difficulty of distinguishing the authentic "logia" from later additions of the same kind ("Les evangiles," p. 201). The fact is, there is no contradiction here to that opinion about the first Gospel which is expressed in "Les evangiles" (p. 175).

The text of the so-called Matthew supposes the pre-existence of that of Mark, and does little more than complete it. He completes it in two fashions--first, by the insertion of those long discourses which gave their chief value to the Hebrew Gospels; then by adding traditions of a more modern formation, results of successive developments of the legend, and to which the Christian consciousness already attached infinite value.

M. Renan goes on to suggest that besides "Mark," "pseudo-Matthew"

used an Aramaic version of the Gospel, originally set forth in that dialect. Finally, as to the second Gospel ("Nineteenth Century," p.

365):--

He [Mark] is full of minute observations, proceeding, beyond doubt, from an eye-witness. There is nothing to conflict with the supposition that this eye-witness ... was the Apostle Peter himself, as Papias has it.

Let us consider this citation by the light of "Les evangiles":--

This work, although composed after the death of Peter, was, in a sense, the work of Peter; it represents the way in which Peter was accustomed to relate the life of Jesus (p.

116).

M. Renan goes on to say that, as an historical doc.u.ment, the Gospel of Mark has a great superiority (p. 116); but Mark has a motive for omitting the discourses, and he attaches a "puerile importance" to miracles (p. 117). The Gospel of Mark is less a legend, than a biography written with credulity (p. 118). It would be rash to say that Mark has not been interpolated and retouched (p. 120).

If any one thinks that I have not been warranted in drawing a sharp distinction between "scientific theologians" and "counsels for creeds"; or that my warning against the too ready acceptance of certain declarations as to the state of biblical criticism was needless; or that my anxiety as to the sense of the word "practical"

was superfluous; let him compare the statement that M. Renan has made a "practical surrender of the adverse case" with the facts just set forth. For what is the adverse case? The question, as Dr. Wace puts it, is, "It may be asked how far can we rely on the accounts we possess of our Lord's teaching on these subjects." It will be obvious that M. Renan's statements amount to an adverse answer--to a "practical" denial that any great reliance can be placed on these accounts. He does not believe that Matthew, the apostle, wrote the first Gospel; he does not profess to know who is responsible for the collection of "logia," or how many of them are authentic; though he calls the second Gospel the most historical, he points out that it is written with credulity, and may have been interpolated and retouched; and, as to the author, "quel qu'il soit," of the third Gospel, who is to "rely on the accounts" of a writer, who deserves the cavalier treatment which "Luke" meets with at M. Renan's hands.

I repeat what I have already more than once said, that the question of the age and the authorship of the Gospels has not, in my judgment, the importance which is so commonly a.s.signed to it; for the simple reason that the reports, even of eye-witnesses, would not suffice to justify belief in a large and essential part of their contents; on the contrary, these reports would discredit the witnesses. The Gadarene miracle, for example, is so extremely improbable, that the fact of its being reported by three, even independent, authorities could not justify belief in it, unless we had the clearest evidence as to their capacity as observers and as interpreters of their observations. But it is evident that the three authorities are not independent; that they have simply adopted a legend, of which there were two versions; and instead of their proving its truth, it suggests their superst.i.tious credulity: so that if "Matthew," "Mark," and "Luke" are really responsible for the Gospels, it is not the better for the Gadarene story, but the worse for them.

A wonderful amount of controversial capital has been made out of my a.s.sertion in the note to which I have referred, as an _obiter dictum_ of no consequence to my argument, that if Renan's work[99] were non-extant, the main results of biblical criticism, as set forth in the works of Strauss, Baur, Reuss, and Volkmar, for example, would not be sensibly affected. I thought I had explained it satisfactorily already, but it seems that my explanation has only exhibited still more of my native perversity, so I ask for one more chance.

In the course of the historical development of any branch of science, what is universally observed is this: that the men who make epochs, and are the real architects of the fabric of exact knowledge, are those who introduce fruitful ideas or methods. As a rule, the man who does this pushes his idea, or his method, too far; or, if he does not, his school is sure to do so; and those who follow have to reduce his work to its proper value, and a.s.sign it its place in the whole. Not unfrequently, they, in their turn, overdo the critical process, and, in trying to eliminate error, throw away truth.

Thus, as I said, Linnaeus, Buffon, Cuvier, Lamarck, really "set forth the results" of a developing science, although they often heartily contradict one another. Notwithstanding this circ.u.mstance, modern cla.s.sificatory method and nomenclature have largely grown out of the work of Linnaeus; the modern conception of biology, as a science, and of its relation to climatology, geography, and geology, are, as largely, rooted in the results of the labours of Buffon; comparative anatomy and palaeontology owe a vast debt to Cuvier's results; while invertebrate zoology and the revival of the idea of evolution are intimately dependent on the results of the work of Lamarck. In other words, the main results of biology up to the early years of this century are to be found in, or spring out of, the works of these men.

So, if I mistake not, Strauss, if he did not originate the idea of taking the mythopoeic faculty into account in the development of the Gospel narratives, and though he may have exaggerated the influence of that faculty, obliged scientific theology, hereafter, to take that element into serious consideration; so Baur, in giving prominence to the cardinal fact of the divergence of the Nazarene and Pauline tendencies in the primitive Church; so Reuss, in setting a marvellous example of the cool and dispa.s.sionate application of the principles of scientific criticism over the whole field of Scripture; so Volkmar, in his clear and forcible statement of the Nazarene limitations of Jesus, contributed results of permanent value in scientific theology. I took these names as they occurred to me. Undoubtedly, I might have advantageously added to them; perhaps, I might have made a better selection. But it really is absurd to try to make out that I did not know that these writers widely disagree; and I believe that no scientific theologian will deny that, in principle, what I have said is perfectly correct. Ecclesiastical advocates, of course, cannot be expected to take this view of the matter. To them, these mere seekers after truth, in so far as their results are unfavourable to the creed the clerics have to support, are more or less "infidels," or favourers of "infidelity"; and the only thing they care to see, or probably can see, is the fact that, in a great many matters, the truth-seekers differ from one another, and therefore can easily be exhibited to the public, as if they did nothing else; as if any one who referred to their having, each and all, contributed his share to the results of theological science, was merely showing his ignorance; and as if a charge of inconsistency could be based on the fact that he himself often disagrees with what they say. I have never lent a shadow of foundation to the a.s.sumption that I am a follower of either Strauss, or Baur, or Reuss, or Volkmar, or Renan; my debts to these eminent men--so far my superiors in theological knowledge--is, indeed, great; yet it is not for their opinions, but for those I have been able to form for myself, by their help.

In _Agnosticism: a Rejoinder_ (p. 266), I have referred to the difficulties under which those professors of the science of theology, whose tenure of their posts depends on the results of their investigations, must labour; and, in a note, I add--

Imagine that all our chairs of Astronomy had been founded in the fourteenth century, and that their inc.u.mbents were bound to sign Ptolemaic articles. In that case, with every respect for the efforts of persons thus hampered to attain and expound the truth, I think men of common sense would go elsewhere to learn astronomy.

I did not write this paragraph without a knowledge that its sense would be open to the kind of perversion which it has suffered; but, if that was clear, the necessity for the statement was still clearer. It is my deliberate opinion: I reiterate it; and I say that, in my judgment, it is extremely inexpedient that any subject which calls itself a science should be intrusted to teachers who are debarred from freely following out scientific methods to their legitimate conclusions, whatever those conclusions may be. If I may borrow a phrase paraded at the Church Congress, I think it "ought to be unpleasant" for any man of science to find himself in the position of such a teacher.

Human nature is not altered by seating it in a professorial chair, even of theology. I have very little doubt that if, in the year 1859, the tenure of my office had depended upon my adherence to the doctrines of Cuvier, the objections to them set forth in the "Origin of Species" would have had a halo of gravity about them that, being free to teach what I pleased, I failed to discover. And, in making that statement, it does not appear to me that I am confessing that I should have been debarred by "selfish interests" from making candid inquiry, or that I should have been bia.s.sed by "sordid motives." I hope that even such a fragment of moral sense as may remain in an ecclesiastical "infidel" might have got me through the difficulty; but it would be unworthy to deny, or disguise, the fact that a very serious difficulty must have been created for me by the nature of my tenure. And let it be observed that the temptation, in my case, would have been far slighter than in that of a professor of theology; whatever biological doctrine I had repudiated, n.o.body I cared for would have thought the worse of me for so doing. No scientific journals would have howled me down, as the religious newspapers howled down my too honest friend, the late Bishop of Natal; nor would my colleagues of the Royal Society have turned their backs upon me, as his episcopal colleagues boycotted him.

I say these facts are obvious, and that it is wholesome and needful that they should be stated. It is in the interests of theology, if it be a science, and it is in the interests of those teachers of theology who desire to be something better than counsel for creeds, that it should be taken to heart. The seeker after theological truth and that only, will no more suppose that I have insulted him, than the prisoner who works in fetters will try to pick a quarrel with me, if I suggest that he would get on better if the fetters were knocked off: unless indeed, as it is said does happen in the course of long captivities, that the victim at length ceases to feel the weight of his chains, or even takes to hugging them, as if they were honourable ornaments.[100]

FOOTNOTES:

[81] The substance of a paragraph which precedes this has been transferred to the Prologue.

[82] I confess that, long ago, I once or twice made this mistake; even to the waste of a capital 'U.' 1893.

[83] "Let us maintain, before we have proved. This seeming paradox is the secret of happiness" (Dr. Newman: Tract 85, p. 85).

[84] Dr. Newman, _Essay on Development_, p. 357.

[85] It is by no means to be a.s.sumed that "spiritual" and "corporeal" are exact equivalents of "immaterial" and "material" in the minds of ancient speculators on these topics. The "spiritual body" of the risen dead (1 Cor. xv.) is not the "natural" "flesh and blood"

body. Paul does not teach the resurrection of the body in the ordinary sense of the word "body"; a fact, often overlooked, but pregnant with many consequences.

[86] Tertullian (_Apolog. Adv. Gentes_, cap. xxiii) thus challenges the Roman authorities: let them bring a possessed person into the presence of a Christian before their tribunal, and if the demon does not confess himself to be such, on the order of the Christian, let the Christian be executed out of hand.

[87] See the expression of orthodox opinion upon the "accommodation" subterfuge already cited above, p. 217.

[88] I quote the first edition (1843). A second edition appeared in 1870. Tract 85 of the _Tracts for the Times_ should be read with this _Essay_. If I were called upon to compile a Primer of "Infidelity," I think I should save myself trouble by making a selection from these works, and from the _Essay on Development_ by the same author.

[89] Yet, when it suits his purpose, as in the Introduction to the _Essay on Development_, Dr. Newman can demand strict evidence in religious questions as sharply as any "infidel author;" and he can even profess to yield to its force (_Essay on Miracles_, 1870; note, p. 391).

[90] Compare Tract 85, p. 110; "I am persuaded that were men but consistent who oppose the Church doctrines as being unscriptural, they would vindicate the Jews for rejecting the Gospel."

[91] According to Dr. Newman, "This prayer [that of Bishop Alexander, who begged G.o.d to 'take Arius away'] is said to have been offered about 3 P.M. on the Sat.u.r.day; that same evening Arius was in the great square of Constantine, when he was suddenly seized with indisposition" (p. clxx). The "infidel" Gibbon seems to have dared to suggest that "an option between poison and miracle" is presented by this case; and it must be admitted, that, if the Bishop had been within the reach of a modern police magistrate, things might have gone hardly with him. Modern "Infidels," possessed of a slight knowledge of chemistry, are not unlikely, with no less audacity, to suggest an "option between fire-damp and miracle" in seeking for the cause of the fiery outburst at Jerusalem.

[92] A writer in a spiritualist journal takes me roundly to task for venturing to doubt the historical and literal truth of the Gadarene story. The following pa.s.sage in his letter is worth quotation: "Now to the materialistic and scientific mind, to the uninitiated in spiritual verities, certainly this story of the Gadarene or Gergesene swine presents insurmountable difficulties; it seems grotesque and nonsensical. To the experienced, trained, and cultivated Spiritualist this miracle is, as I am prepared to show, one of the most instructive, the most profoundly useful, and the most beneficent which Jesus ever wrought in the whole course of His pilgrimage of redemption on earth." Just so. And the first page of this same journal presents the following advertis.e.m.e.nt, among others of the same kidney:

"To WEALTHY SPIRITUALISTS--A Lady Medium of tried power wishes to meet with an elderly gentleman who would be willing to give her a comfortable home and maintenance in Exchange for her Spiritualistic services, as her guides consider her health is too delicate for public sittings: London preferred.--Address 'Mary,' Office of _Light_."

Are we going back to the days of the Judges, when wealthy Micah set up his private ephod, teraphim, and Levite?

[93] Consider Tertullian's "sister" ("hodie apud nos"), who conversed with angels, saw and heard mysteries, knew men's thoughts, and prescribed medicine for their bodies (_De Anima_, cap. 9). Tertullian tells us that this woman saw the soul as corporeal, and described its colour and shape. The "infidel" will probably be unable to refrain from insulting the memory of the ecstatic saint by the remark, that Tertullian's known views about the corporeality of the soul may have had something to do with the remarkable perceptive powers of the Montanist medium, in whose revelations of the spiritual world he took such profound interest.

[94] See the New York _World_ for Sunday, 21st October, 1888; and the _Report of the Seybert Commission_, Philadelphia, 1887.

[95] Dr. Newman's observation that the miraculous multiplication of the pieces of the true cross (with which "the whole world is filled," according to Cyril of Jerusalem; and of which some say there are enough extant to build a man-of-war) is no more wonderful than that of the loaves and fishes, is one that I do not see my way to contradict. See _Essay on Miracles_.

2d ed. p. 163.