mannered rabbi will not account for the origin of the Church. Liberalism has left a blank at the beginning of Christian history. History abhors a vacuum. These absurd theories are the necessary consequence; they have simply tried to fill the void.
The modern substitute for the Jesus of the Bible has been tried and found wanting. The liberal Jesus—what a world of lofty thinking, what a wealth of noble sentiment was put into His construction! But now there are some indications that He is about to fall. He is beginning to give place to a radical scepticism. Such scepticism is absurd; Jesus lived, if any history is true. Jesus lived, but what Jesus? Not the Jesus of modern naturalism! But the Jesus of the Bible! In the wonders of the Gospel story, in the character of Jesus, in His mysterious self-consciousness, in the very origin of the Christian Church, we discover a problem, which defies the best efforts of the naturalistic historian, which pushes us relentlessly off the safe ground of the phenomenal world toward the intellectual abyss of supernaturalism, which forces us, despite the resistance of the modern mind, to recognize a very act of God, which substitutes for the silent God of philosophy the God and Father of our Lord Jesus Christ, who, having spoken at sundry times and in divers manners unto the fathers by the prophets, hath in these last days spoken unto us by His Son.
The resurrection of Jesus is a fact of history; it is good news; it is an event that has put a new face upon life. But how can the acceptance of an historical fact satisfy the longing of our souls? Must we stake our salvation upon the intricacies of historical research? Is the trained historian the modern priest without whose gracious intervention no one can see God? Surely some more immediate certitude is required.
The objection would be valid if history stood alone. But history does not stand alone; it is confirmed by experience.
An historical conviction of the resurrection of Jesus is
