Androcles and the Lion (Shaw)/Preface to Androcles and the Lion/Waiting for the Messiah
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Waiting for the Messiah
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WAITING FOR THE MESSIAH.
Another new feature in Luke's story is that it begins in a world in which everyone is expecting the advent of the Christ. In Matthew and Mark, Jesus comes into a normal Philistine world like our own of today. Not until the Baptist foretells that one greater than himself shall come after him does the old Jewish hope of a Messiah begin to stir again; and as Jesus begins as a disciple of John, and is baptized by him, nobody connects him with that hope until Peter has the sudden inspiration which produces so startling an effect on Jesus. But in Luke's gospel men's minds, and especially women's minds, are full of eager expectation of a Christ not only before the birth of Jesus, but before the birth of John the Baptist, the event with which Luke begins his story. Whilst Jesus and John are still in their mothers' wombs, John leaps at the approach of Jesus when the two mothers visit one another. At the circumcision of Jesus pious men and women hail the infant as the Christ.
The Baptist himself is not convinced; for at quite a late period in his former disciple's career he sends two young men to ask Jesus is he really the Christ. This is noteworthy because Jesus immediately gives them a deliberate exhibition of miracles, and bids them tell John what they have seen, and ask him what he thinks now: This is in complete contradiction to what I have called the Rousseau view of miracles as inferred from Matthew. Luke shows all a romancer's thoughtlessness about miracles; he regards them as "signs": that is, as proofs of the divinity of the person performing them, and not merely of thaumaturgic powers. He revels in miracles just as he revels in parables: they make such capital stories. He cannot allow the calling of Peter, James, and John from their boats to pass without a comic miraculous overdraft of fishes, with the net sinking the boats and provoking Peter to exclaim, "Depart from me; for I am a sinful man, O Lord," which should probably be translated, "I want no more of your miracles: natural fishing is good enough for my boats."
There are some other novelties in Luke's version. Pilate sends Jesus to Herod, who happens to be in Jerusalem just then, because Herod had expressed some curiosity about him; but nothing comes of it: the prisoner will not speak to him. When Jesus is ill received in a Samaritan village James and John propose to call down fire from heaven and destroy it; and Jesus replies that he is come not to destroy lives but to save them. The bias of Jesus against lawyers is emphasized, and also his resolution not to admit that he is more bound to his relatives than to strangers. He snubs a woman who blesses his mother. As this is contrary to the traditions of sentimental romance, Luke would presumably have avoided it had he not become persuaded that the brotherhood of Man and the Fatherhood of God are superior even to sentimental considerations. The story of the lawyer asking what are the two chief commandments is changed by making Jesus put the question to the lawyer instead of answering it.
As to doctrine, Luke is only clear when his feelings are touched. His logic is weak; for some of the sayings of Jesus are pieced together wrongly, as anyone who has read them in the right order and context in Matthew will discover at once. He does not make anything new out of Christ's mission, and, like the other evangelists, thinks that the whole point of it is that Jesus was the long expected Christ, and that he will presently come back to earth and establish his kingdom, having duly died and risen again after three days. Yet Luke not only records the teaching as to communism and the discarding of hate, which have, of course, nothing to do with the Second Coming, but quotes one very remarkable saying which is not compatible with it, which is, that people must not go about asking where the kingdom of heaven is, and saying "Lo, here!" and "Lo, there!" because the kingdom of heaven is within them. But Luke has no sense that this belongs to a quite different order of thought to his Christianity, and retains undisturbed his view of the kingdom as a locality as definite as Jerusalem or Madagascar.