II

The minister of the South Congregational Church, who heard the debate, has publicly called your lecturer an "unscrupulous sophist," who "practices imposition upon a popular audience" and who "put forth sentence after sentence which every scholar present knew to be a perversion of the facts so outrageous as to be laughable."

As one of the leading morning papers said, the above "is not a reply to arguments made by Mr. Mangasarian."

Invited by several people to prove these charges, the Reverend replies: "In the absence of any full report of what he (M. M.

Mangasarian) said, or of any notes taken at the time, I am unable to furnish you with quotations." When the Reverend gentleman was addressing the public his memory was strong enough to enable him to say, "sentence after sentence was put forth by Mr. Mangasarian which every scholar present knew to be a perversion of the facts." But when called upon to mention a few of them, his memory forsakes him. Our critic is not careful to make his statements agree with the fact.

One instance, however, he is able to remember which "when it fell upon my ears," he writes, "it struck me with such amazement, that it completely drove from my mind a series of most astonishing statements of various sorts which had just preceded it."

We refrain from commenting on the excuse given to explain so significant a failure of memory. The instance referred to was about the denial of some in apostolic times that "Jesus Christ is come in the flesh." But as Mr. Mangasarian had hardly spoken more than twenty minutes when he touched upon this point, it is not likely that it could have been "preceded by a series of most astonishing statements of various sorts."

And what was the statement which, while it crippled his memory, it did not moderate his zeal? We will let him present it himself; "I refer to the use he made of one or two pa.s.sages in the New Testament, mentioning some who deny 'that Jesus Christ is come in the flesh.' 'So that,' he went on to say, 'there were those even among the early Christians themselves who denied that Jesus had come in the flesh. Of course, they were cast out as heretics.' _Here came an impressive pause,_ and then without further explanation or qualification, he proceeded to something else."

This is his most serious complaint. Does it justify hasty language?

St. John writes of those who "confessed not that Jesus Christ is come in the flesh." The natural meaning of the words is that even in apostolic times some denied the flesh and bone Jesus, and regarded him as an idea or an apparition--something like the Holy Ghost. All church historians admit the existence of sects that denied the New Testament Jesus--the Gnostics, the Essenes, the Ebionites, the Marcionites, the Cerinthians, etc.

As the debate is now in print, further comment on this would not be necessary.

Incidents like the above, however, should change every lukewarm rationalist into a devoted soldier of truth and honor.

To us, more important than anything presented on this subject, is this evidence of the existence of a very early dispute among the first disciples of Jesus on the question of whether he was real or merely an apparition. The Apostle John, in his epistle, clearly states that even among the faithful there were those _who confess not that Jesus Christ is come in the flesh._ This is very important. As early as John's time, if he is the writer of the epistle, Jesus' historicity was questioned.

The gospel of John also hints at the existence in the primitive church of Christians who did not accept the reality of Jesus. When doubting Thomas is told of the resurrection, he answers that he must feel the prints of the nails with his fingers before he will believe, and Jesus not only grants the wishes of this skeptical apostle, but he also eats in the presence of them all, which story is told evidently to silence the critics who maintained that Jesus was only a spirit, "the Wisdom of G.o.d," an emanation, a light, and not real flesh and bones.

III

The same clergyman, to whom a copy of the _Mangasarian-c.r.a.psey Debate_ was sent, has written a five page criticism of it.

The strength of a given criticism is determined by asking: Does it in any way impair the soundness of the argument against which it is directed? Critics have discovered mistakes in Darwin and Haeckel, but are these mistakes of such a nature as to prove fatal to the theory of evolution?

To be effective, criticism must be aimed at the _heart_ of an argument. A man's life is not in his hat, which could be knocked off, or in his clothes--which could be torn in places by his a.s.sailant without in the least weakening his opponent's position. It is the blow that disables which counts.

To charge that we have said 'Gospel,' where we should have said 'Epistle,' or 'Trullum' instead of 'Trullo'; that it was not Barnabas, but Nicholas who denied the Gospel Jesus, and that there were variations of this denial, does not at all disprove the fact that, according to the Christian scriptures themselves, among the apostolic followers there were those to whom Jesus Christ was only a phantom.

Milman, the Christian historian, states that the belief about Jesus Christ "adopted by almost all the Gnostic sects," was that Jesus Christ _was but an apparent human being, an impa.s.sive phantom,_ (_History of Christianity._ Vol. 2, P. 61). Was ever such a view entertained of Caesar, Socrates or of any other historical character?

On page 28 of _The Debate_ we say: "The Apostle John complains of those....who confess not that Jesus Christ is come in the flesh." To this the clergyman replies:

"The Apostle John never made any such complaint. Critical scholarship is pretty well agreed that he did not write the epistles ascribed to him."

We have a lecture on "How the Bible was Invented," and this clergyman's admission that at least parts of the bible _are_ invented is very gratifying.

In a former communication, this same clergyman tried to prove that the Apostle John's complaint does not at all imply a denial of the historical Jesus. In his recent letter he denies that the apostle ever made such a complaint.

John did not write the epistles, then, which the Christian church for two thousand years, and at a cost of millions of dollars, and at the greater sacrifice of truth and progress has been proclaiming to the world as the work of the inspired John!

The strenuous efforts to get around this terrible text in the "Holy Bible," show what a decisive argument it is. Every exertion to meet it only tightens the text, like a rope, around the neck of the belief in the historical Jesus. Our desire, in engaging in this argument, is to turn the thought and love of the world from a mythical being, to humanity, which is both real and present.

On page 22 of _The Debate,_ we say: "St. Paul tells us that he lived in Jerusalem at a time when Jesus must have been holding the attention of the city; yet he never met him." To this the clergyman replies:

"Paul tells us nothing of the kind. In a speech which is put into the mouth of Paul"--_put into the mouth of Paul!_ Is this another instance of forgery? John did not write the epistles, and Paul's speech in the Book of Acts was put into his mouth! Will the clergyman tell us which parts of the bible are _not_ invented?

Let us make a remark: The church people blame us for not believing in the trustworthiness of the bible; but when we reply that if the bible is trustworthy, then Paul must have been in Jerusalem with Jesus, and John admits that some denied the historical Jesus, we are blamed for not knowing better than to prove anything by quoting Paul and John as if everything they said was trustworthy.

In other words, only those pa.s.sages in the bible are authentic which the clergy quote; those which the rationalists quote are spurious. In the meantime, the authentic as well as the spurious pa.s.sages together compose the churches' _Word of G.o.d_.

IV

In a letter of protest to Mr. Mangasarian, Rabbi Hirsch, of this city, asks: "Was it right for you to a.s.sume that I was correctly reported by the _News?"_ After stating what he had said in his interview with the reporter, the Rabbi continues: "But said I to the reporter all these possible allusions do not prove that Jesus existed....You see in reality I agreed with you. I personally believe Jesus lived. But I have no proof for this beyond my feeling that the movement with which the name is a.s.sociated could even for Paul not have taken its nomenclature without a personal substratum. But, and this I told the reporter also, this does not prove that the Jesus of the Gospels is historical." Rabbi Hirsch writes in this same letter that he did not say Jesus was mentioned in the Rabbinical Books. The News reports the Rabbi as saying, "But we know through the Rabbinical Books that Jesus lived."

A committee from our Society waited on the editor of the _Daily News_ for an explanation. The editor promised to locate the responsibility for the contradiction.

As the report in the _News_ was allowed to stand for four days without correction, and as Rabbi Hirsch did not even privately, by letter or by phone, disclaim responsibility for the article, to Mr. Mangasarian, the latter claims he was justified in a.s.suming that the published report was reliable. But it is with pleasure that the Independent Religious Society gives Rabbi Hirsch this opportunity to explain his position. We hope he will also let us know whether he said to the reporter: "I do not believe in Mr. Mangasarian's argument that Christianity has inspired ma.s.sacres, wars and inquisitions. It is a stock argument and not to the point." This is extraordinary; and as the Rabbi does not question the statement, we infer that it is a correct report of what he said. Though we have room for only one quotation from the Jewish-Christian Scriptures, it will be enough to show the relation of religion to persecution:

"And thou shalt consume all the people which the Lord, thy G.o.d, shall deliver thee; thine eye shall have no pity upon them."

Why were women put to death as witches? Why were Quakers hanged? For what "economic and political reasons," which the Rabbi thinks are responsible for persecution, was the blind Derby girl who doubted the Real Presence, burned alive at the age of twenty-two?

V

The Rev. W. E. Barton, of Oak Park, is one of the ablest Congregational ministers in the West. He has recently expressed himself on the Mangasarian-c.r.a.psey Debate. Let us hear what he has to say on the historicity of Jesus.

The Reverend gentleman begins by an uncompromising denial of our statements, and ends by virtually admitting all that we contend for.

This morning we will write of his denials; next Sunday, of his admissions.

"Mr. Mangasarian," says Dr. Barton, "has not given evidence of his skill as a logician or of his accuracy in the use of history." Then he proceeds to apologize, in a way, for the character of his reply to our argument, by saying that "Mr. Mangasarian's arguments, fortunately, do not require to be taken very seriously, for they are not in themselves serious."

Notwithstanding this protest, Dr. Barton proceeds to do his best to reply to our position.

In _The Debate_ we call attention to the fact that according to the New Testament, Paul was in Jerusalem when Jesus was teaching and performing his miracles there. Yet Paul never seems to have met Jesus, or to have heard of his teachings or miracles. To this Dr. Barton replies: "We cannot know and are not bound to explain where Paul was on the few occasions when Jesus publicly visited Jerusalem."

The above reply, we are compelled to say, much to our regret, is not even honest. Without actually telling any untruths, it suggests indirectly two falsehoods: First, that Jesus was not much in Jerusalem--that he was there only on a few occasions; and that, therefore, it is not strange that Paul did not see him or hear of his preaching or miracles; and second, that Paul was absent from the city when Jesus was there. The question is not how often Jesus visited Jerusalem, but how conspicuous was the part he played there. He may have visited Jerusalem only once in all his life, yet if he preached there daily in the synagogues; if he performed great miracles there; if he marched through the streets followed by the palm-waving mult.i.tude shouting _Hosanna,_ etc.; if he attacked the high-priest and the pharisees there, to which latter cla.s.s Paul belonged; and if he was arrested, tried and publicly executed there; and if his teaching stirred the city from center to circ.u.mference,--it would not be honest to intimate that the "few" times Jesus visited Jerusalem, Paul was engaged elsewhere.