Popular Science Monthly/Volume 35/August 1889/Agnosticism and Christianity

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By Prof. T. H. HUXLEY, F.R.S.
Nemo ergo ex me scire quaerat, quod me nescire scio, nisi forte ut nescire discat.[1]
Augustinus, De Civ. Dei, xii, 7.

CONTROVERSY, like most things in this world, has a good and a bad side. On the good side, it may be said that it stimulates the wits, tends to clear the mind, and often helps those engaged in it to get a better grasp of their subject than they had before; while, mankind being essentially fighting animals, a contest leads the public to interest themselves in questions to which, otherwise, they would give but a languid attention. On the bad side, controversy is rarely found to sweeten the temper, and generally tends to degenerate into an exchange of more or less effective sarcasms. Moreover, if it is long continued, the original and really important issues are apt to become obscured by disputes on the collateral and relatively insignificant questions which have cropped up in the course of the discussion. No doubt both of these aspects of controversy have manifested themselves in the course of the debate which has been in progress, for some months, in these pages. So far as I may have illustrated the second, I express repentance and desire absolution; and I shall endeavor to make amends for any foregone lapses by an endeavor to exhibit only the better phase in these concluding remarks.

The present discussion has arisen out of the use, which has become general in the last few years, of the terms "agnostic" and "agnosticism."

The people who call themselves "agnostics" have heen charged with doing so because they have not the courage to declare themselves "infidels". It has been insinuated that they have adopted a new name in order to escape the unpleasantness which attaches to their proper denomination. To this wholly erroneous imputation, I have replied by showing that the term "agnostic " did, as a matter of fact, arise in a manner which negatives it; and my statement has not been, and can not be, refuted. Moreover, speaking for myself, and without impugning the right of any other person to use the term in another sense, I further say that agnosticism is not properly described as a "negative" creed, nor indeed as a creed of any kind, except in so far as it expresses absolute faith in the validity of a principle which is as much ethical as intellectual. This principle may be stated in various ways, but they all amount to this: that it is wrong for a man to say that he is certain of the objective truth of any proposition unless he can produce evidence which logically justifies that certainty. This is what agnosticism asserts; and, in my opinion, it is all that is essential to agnosticism. That which agnostics deny and repudiate as immoral is the contrary doctrine, that there are propositions which men ought to believe, without logically satisfactory evidence; and that reprobation ought to attach to the profession of disbelief in such inadequately supported propositions. The justification of the agnostic principle lies in the success which follows upon its application, whether in the field of natural or in that of civil history; and in the fact that, so far as these topics are concerned, no sane man thinks of denying its validity.

Still speaking for myself, I add that, though agnosticism is not, and can not be, a creed, except in so far as its general principle is concerned; yet that the application of that principle results in the denial of, or the suspension of judgment concerning, a number of propositions respecting which our contemporary ecclesiastical "gnostics" profess entire certainty. And in so far as these ecclesiastical persons can be justified in the old-established custom (which many nowadays think more honored in the breach than the observance) of using opprobrious names to those who differ from them, I fully admit their right to call me and those who think with me "infidels"; all I have Ventured to urge is that they must not expect us to speak of ourselves by that title.

The extent of the region of the uncertain, the number of the problems the investigation of which ends in a erdict of not proven, will vary according to the knowledge and the intellectual habits of the individual agnostic. I do not very much care to speak of anything as unknowable. What I am sure about is that there are many topics about which I know nothing, and which, so far as I can see, are out of reach of my faculties. But whether these things are knowable by any one else is exactly one of those matters which is beyond my knowledge, though I may have a tolerably strong opinion as to the probabilities of the case. Relatively to myself, I am quite sure that the region of uncertainty—the nebulous country in which words play the part of realities—is far more extensive than I could wish. Materialism and idealism; theism and atheism; the doctrine of the soul and its mortality or immortality—appear in the history of philosophy like the shades of Scandinavian heroes, eternally slaying one another and eternally coming to life again in a metaphysical "Nifelheim." It is getting on for twenty-five centuries, at least, since mankind began seriously to give their minds to these topics. Generation after generation, philosophy has been doomed to roll the stone up hill; and, just as all the world swore it was at the top, down it has rolled to the bottom again. All this is written in innumerable books; and he who will toil through them will discover that the stone is just where it was when the work began. Hume saw this; Kant saw it; since their time, more and more eyes have been cleansed of the films which prevented them from seeing it; until now the weight and number of those who refuse to be the prey of verbal mystification has begun to tell in practical life.

It was inevitable that a conflict should arise between agnosticism and theology; or rather I ought to say between agnosticism and ecclesiasticism. For theology, the science, is one thing; and ecclesiasticism, the championship of a foregone conclusion [2] as to the truth of a particular form of theology, is another. With scientific theology, agnosticism has no quarrel. On the contrary, the agnostic, knowing too well the influence of prejudice and idiosyncrasy, even on those who desire most earnestly to be impartial, can wish for nothing more urgently than that the scientific theologian should not only be at perfect liberty to thrash out the matter in his own fashion, but that he should, if he can, find flaws in the agnostic position, and, even if demonstration is not to be had, that he should put, in their full force, the grounds of the conclusions he thinks probable. The scientific theologian admits the agnostic principle, however widely his results may differ from those reached by the majority of agnostics.

But, as between agnosticism and ecclesiasticism, or, as our neighbors across the Channel call it, clericalism, there can be neither peace nor truce. The cleric asserts that it is morally wrong not to believe certain propositions, whatever the results of a strict scientific investigation of the evidence of these propositions. He tells us that "religious error is, in itself, of an immoral nature."[3] He declares that he has prejudged certain conclusions, and looks upon those who show cause for arrest of judgment as emissaries of Satan. It necessarily follows that, for him, the attainment of faith, not the ascertainment of truth, is the highest aim of mental life. And, on careful analysis of the nature of this faith, it will too often be found to be not the mystic process of unity with the divine, understood by the religious enthusiast—but that which the candid simplicity of a Sunday scholar once defined it to be. "Faith," said this unconscious plagiarist of Tertullian, "is the power of saying you believe things which are incredible."

Now I, and many other agnostics, believe that faith, in this sense, is an abomination; and though we do not indulge in the luxury of self-righteousness so far as to call those who are not of our way of thinking hard names, we do feel that the disagreement between ourselves and those who hold this doctrine is even more moral than intellectual. It is desirable there should be an end of any mistakes on this topic. If our clerical opponents were clearly aware of the real state of the case, there would be an end of the curious delusion, which often appears between the lines of their writings, that those whom they are so fond of calling "infidels" are people who not only ought to be, but in their hearts are, ashamed of themselves. It would be discourteous to do more than hint the antipodal opposition of this pleasant dream of theirs to facts.

The clerics and their lay allies commonly tell us that, if we refuse to admit that there is good ground for expressing definite convictions about certain topics, the bonds of human society will dissolve and mankind lapse into savagery. There are several answers to this assertion. One is, that the bonds of human society were formed without the aid of their theology, and in the opinion of not a few competent judges have been weakened rather than strengthened by a good deal of it. Greek science, Greek art, the ethics of old Israel, the social organization of old Rome, contrived to come into being without the help of any one who believed in a single distinctive article of the simplest of the Christian creeds. The science, the art, the jurisprudence, the chief political and social theories of the modern world have grown out of those of Greece and Rome—not by favor of, but in the teeth of, the fundamental teachings of early Christianity, to which science, art, and any serious occupation with the things of this world were alike despicable.

Again, all that is best in the ethics of the modern world, in so far as it has not grown out of Greek thought or barbarian manhood, is the direct development of the ethics of old Israel. There is no code of legislation, ancient or modern, at once so just and so merciful, so tender to the weak and poor, as the Jewish law; and if the Gospels are to be trusted, Jesus of Nazareth himself declared that he taught nothing but that which lay implicitly, or explicitly, in the religious and ethical system of his people.

And the scribe said unto him, Of a truth, Teacher, thou hast well said that he is one; and there is none other but he: and to love him with all the heart, and with all the understanding, and with all the strength, and to love his neighbor as himself, is much more than all whole burnt-offerings and sacrifices. (Mark xii, 32, 33.)

Here is the briefest of summaries of the teaching of the prophets of Israel of the eighth century; does the Teacher, whose doctrine is thus set forth in his presence, repudiate the exposition? Nay, we are told, on the contrary, that Jesus saw that he "answered discreetly," and replied, "Thou art not far from the kingdom of God."

So that I think that even if the creeds, from the so-called "Apostles" to the so-called "Athanasian," were swept into oblivion; and even if the human race should arrive at the conclusion that whether a bishop washes a cup or leaves it unwashed, is not a matter of the least consequence, it will get on very well. The causes which have led to the development of morality in mankind, which have guided or impelled us all the way from the savage to the civilized state, will not cease to operate because a number of ecclesiastical hypotheses turn out to be baseless. And, even if the absurd notion that morality is more the child of speculation than of practical necessity and inherited instinct, had any foundation; if all the world is going to thieve, murder, and otherwise misconduct itself as soon as it discovers that certain portions of ancient history are mythical, what is the relevance of such arguments to any one who holds by the agnostic principle?

Surely the attempt to cast out Beelzebub by the aid of Beelzebub is a hopeful procedure as compared to that of preserving morality by the aid of immorality. For I suppose it is admitted that an agnostic may be perfectly sincere, may be competent, and may have studied the question at issue with as much care as his clerical opponents. But, if the agnostic really believes what he says, the dreadful consequence" argufier (consistently I admit with his own principles) virtually asks him to abstain from telling the truth, or to say what he believes to be untrue, because of the supposed injurious consequences to morality. "Beloved brethren, that we may be spotlessly moral, before all things let us lie," is the sum total of many an exhortation addressed to the "infidel." Now, as I have already pointed out, we can not oblige our exhorters. We leave the practical application of the convenient doctrines of "reserve" and "non-natural interpretation" to those who invented them.

I trust that I have now made amends for any ambiguity, or want of fullness, in my previous exposition of that which I hold to be the essence of the agnostic doctrine. Henceforward, I might hope to hear no more of the assertion that we are necessarily materialists, idealists, atheists, theists, or any other ists, if experience had led me to think that the proved falsity of a statement was any guarantee against its repetition. And those who appreciate the nature of our position will see, at once, that when ecclesiasticism declares that we ought to believe this, that, and the other, and are very wicked if we don't, it is impossible for us to give any answer but this: We have not the slightest objection to believe anything you like, if you will give us good grounds for belief; but, if you can not, we must respectfully refuse, even if that refusal should wreck morality and insure our own damnation several times over. We are quite content to leave that to the decision of the future. The course of the past has impressed us with the firm conviction that no good ever comes of falsehood, and we feel warranted in refusing even to experiment in that direction.


In the course of the present discussion it has been asserted that the "Sermon on the Mount" and the "Lord's Prayer" furnish a summary and condensed view of the essentials of the teaching of Jesus of Nazareth, set forth by himself. Now this supposed Summa of Nazarene theology distinctly affirms the existence of a spiritual world, of a heaven, and of a hell of fire; it teaches the fatherhood of God and the malignity of the devil; it declares the superintending providence of the former and our need of deliverance from the machinations of the latter; it affirms the fact of demoniac possession and the power of casting out devils by the faithful. And, from these premises, the conclusion is drawn that those agnostics who deny that there is any evidence of such a character as to justify certainty, respecting the existence and the nature of the spiritual world, contradict the express declarations of Jesus. I have replied to this argumentation by showing that there is strong reason to doubt the historical accuracy of the attribution to Jesus of either the "Sermon on the Mount" or the "Lord's Prayer"; and, therefore, that the conclusion in question is not warranted, at any rate on the grounds set forth.

But, whether the Gospels contain trustworthy statements about this and other alleged historical facts or not, it is quite certain that from them, taken together with the other books of the New Testament, we may collect a pretty complete exposition of that theory of the spiritual world which was held by both Nazarenes and Christians; and which was undoubtedly supposed by them to be fully sanctioned by Jesus, though it is just as clear that they did not imagine it contained any revelation by him of something heretofore unknown. If the pneumatological doctrine which pervades the whole New Testament is nowhere systematically stated, it is everywhere assumed. The writers of the Gospels and of the Acts take it for granted, as a matter of common knowledge; and it is easy to gather from these sources a series of propositions, which only need arrangement to form a complete system.

In this system, man is considered to be a duality formed of a spiritual element, the soul; and a corporeal[4] element, the body. And this duality is repeated in the universe, which consists of a corporeal world embraced and interpenetrated by a spiritual world. The former consists of the earth, as its principal and central constituent, with the subsidiary sun, planets, and stars. Above the earth is the air, and below it the watery abyss. Whether the heaven, which is conceived to be above the air, and the hell in, or below, the subterranean deeps, are to be taken as corporeal or incorporeal is not clear.

However this may be, the heaven and the air, the earth and the abyss, are peopled by innumerable beings analogous in nature to the spiritual element in man, and these spirits are of two kinds, good and bad. The chief of the good spirits, infinitely superior to all the others, and their Creator as well as the Creator of the corporeal world and of the bad spirits, is God. His residence is heaven, where he is surrounded by the ordered hosts of good spirits; his angels, or messengers, and the executors of his will throughout the universe.

On the other hand, the chief of the bad spirits is Satan—the devil par excellence. He and his company of demons are free to roam through all parts of the universe, except heaven. These bad spirits are far superior to man in power and subtlety, and their whole energies are devoted to bringing physical and moral evils upon him, and to thwarting, so far as their power goes, the benevolent intentions of the Supreme Being. In fact, the souls and bodies of men form both the theatre and the prize of an incessant warfare between the good and the evil spirits—the powers of light and the powers of darkness. By leading Eve astray, Satan brought sin and death upon mankind. As the gods of the then, the demons are the founders and maintainers of idolatry; as the "powers of the air," they afflict mankind with pestilence and famine; as "unclean spirits," they cause disease of mind and body.

The significance of the appearance of Jesus, as the Messiah or Christ, is the reversal of the satanic work, by putting an end to both sin and death. He announces that the kingdom of God is at hand, when the "prince of this world" shall be finally "cast out" (John xii, 31) from the cosmos, as Jesus, during his earthly career, cast him out from individuals. Then will Satan and all his deviltry, along with the wicked whom they have seduced to their destruction, be hurled into the abyss of unquenchable fire—there to endure continual torture, without a hope of winning pardon from the merciful God, their Father; or of moving the glorified Messiah to one more act of pitiful intercession; or even of interrupting, by a momentary sympathy with their wretchedness, the harmonious psalmody of their brother angels and men, eternally lapped in bliss unspeakable.

The straitest Protestant, who refuses to admit the existence of any source of divine truth, except the Bible, will not deny that every point of the pneumatological theory here set forth has ample scriptural warranty: the Gospels, the Acts, the Epistles, and the Apocalypse assert the existence of the devil and his demons and hell, as plainly as they do that of God and his angels and heaven. It is plain that the Messianic and the satanic conceptions of the writers of these books are the obverse and the reverse of the same intellectual coinage. If we turn from Scripture to the traditions of the fathers and the confessions of the churches, it will appear that in this one particular, at any rate, time has brought about no important deviation from primitive belief. From Justin onward, it may often be a fair question whether God, or the devil, occupies a larger share of the attention of the fathers. It is the devil who instigates the Roman authorities to persecute; the gods and goddesses of paganism are devils, and idolatry itself is an invention of Satan; if a saint falls away from grace, it is by the seduction of the demon; if a heresy arises, the devil has suggested it; and some of the fathers[5] go so far as to challenge the pagans to a sort of exorcising match, by way of testing the truth of Christianity. Mediæval Christianity is at one with patristic, on this head. The masses, the clergy, the theologians, and the philosophers alike, live and move and have their being in a world full of demons, in which sorcery and possession are every-day occurrences. Nor did the Reformation make any difference. Whatever else Luther assailed, he left the traditional demonology untouched; nor could any one have entertained a more hearty and uncompromising belief in the devil, than he and, at a later period, the Calvinistic fanatics of New England did. Finally, in these last years of the nineteenth century, the demonological hypotheses of the first century are, explicitly or implicitly, held and occasionally acted upon, by the immense majority of Christians of all confessions.

Only here and there has the progress of scientific thought, outside the ecclesiastical world, so far affected Christians that they and their teachers fight shy of the demonology of their creed. They are fain to conceal their real disbelief in one half of Christian doctrine by judicious silence about it; or by flight to those refuges for the logically destitute, accommodation or allegory. But the faithful who fly to allegory in order to escape absurdity resemble nothing so much as the sheep in the fable who—to save their lives—jumped into the pit. The allegory pit is too commodious, is ready to swallow up so much more than one wants to put into it. If the story of the temptation is an allegory; if the early recognition of Jesus as the Son of God by the demons is an allegory; if the plain declaration of the writer of the first Epistle of John (iii, 8), "To this end was the Son of God manifested that he might destroy the works of the devil," is allegorical, then the Pauline verson[sic] of the fall may be allegorical, and still more the words of consecration of the Eucharist, or the promise of the second coming; in fact, there is not a dogma of ecclesiastical Christianity the scriptural basis of which may not be whittled away by a similar process.

As to accommodation, let any honest man who can read the New Testament ask himself whether Jesus and his immediate friends and disciples can be dishonored more grossly than by the supposition that they said and did that which is attributed to them; while, in reality, they disbelieved in Satan and his demons, in possession and in exorcism?[6]

An eminent theologian has justly observed that we have no right to look at the propositions of the Christian faith with one eye open and the other shut. ("Tract 85," p. 29.) It really is not permissible to see with one eye, that Jesus is affirmed to declare the personality and the fatherhood of God, his loving providence, and his accessibility to prayer, and to shut the other to the no less definite teaching ascribed to Jesus in regard to the personality and the misanthropy of the devil, his malignant watchfulness, and his subjection to exorcistic formulæ and rites. Jesus is made to say that the devil "was a murderer from the beginning" (John viii, 44) by the same authority as that upon which we depend for his asserted declaration that "God is a spirit" (John iv, 24).

To those who admit the authority of the famous Vincentian dictum that the doctrine which has been held "always, everywhere, and by all" is to be received as authoritative, the demonology must possess a higher sanction than any other Christian dogma, except, perhaps, those of the resurrection and of the Messiahship of Jesus; for it would be difficult to name any other points of doctrine on which the Nazarene does not differ from the Christian, and the different historical stages and contemporary subdivisions of Christianity from one another. And, if the demonology is accepted, there can be no reason for rejecting all those miracles in which demons play a part. The Gadarene story fits into the general scheme of Christianity, and the evidence for "Legion" and their doings is just as good as any other in the New Testament for the doctrine which the story illustrates.

It was with the purpose of bringing this great fact into prominence, of getting people to open both their eyes when they look at ecclesiasticism, that I devoted so much space to that miraculous story which happens to be one of the best types of its class. And I could not wish for a better justification of the course I have adopted than the fact that my heroically consistent adversary has declared his implicit belief in the Gadarene story and (by necessary consequence) in the Christian demonology as a whole. It must be obvious, by this time, that, if the account of the spiritual world given in the New Testament, professedly on the authority of Jesus, is true, then the demonological half of that account must be just as true as the other half. And, therefore, those who question the demonology, or try to explain it away, deny the truth of what Jesus said, and are, in ecclesiastical terminology, "infidels" just as much as those who deny the spirituality of God. This is as plain as anything can well be, and the dilemma for my opponent was either to assert that the Gadarene pig-bedevilment actually occurred, or to write himself down an "infidel." As was to be expected, he chose the former alternative; and I may express my great satisfaction at finding that there is one spot of common ground on which both he and I stand. So far as I can judge, we are agreed to state one of the broad issues between the consequences of agnostic principles (as I draw them), and the consequences of ecclesiastical dogmatism (as he accepts it), as follows:

Ecclesiasticism says: The demonology of the Gospels is an essential part of that account of that spiritual world, the truth of which it declares to be certified by Jesus.

Agnosticism (me judice) says: There is no good evidence of the existence of a demonic spiritual world, and much reason for doubting it.

Hereupon the ecclesiastic may observe: Your doubt means that you disbelieve Jesus; therefore you are an "infidel" instead of an "agnostic" To which the agnostic may reply: No; for two reasons: first, because your evidence that Jesus said what you say he said is worth very little; and, secondly, because a man may be an agnostic in the sense of admitting he has no positive knowledge; and yet consider that he has more or less probable ground for accepting any given hypothesis about the spiritual world. Just as a man may frankly declare that he has no means of knowing whether the planets generally are inhabited or not, and yet may think one of the two possible hypotheses more likely than the other, so he may admit that he has no means of knowing anything about the spiritual world, and yet may think one or other of the current views on the subject, to some extent, probable.

The second answer is so obviously valid that it needs no discussion. I draw attention to it simply in justice to those agnostics, who may attach greater value than I do to any sort of pneumatological speculations, and not because I wish to escape the responsibility of declaring that, whether Jesus sanctioned the demonological part of Christianity or not, I unhesitatingly reject it. The first answer, on the other hand, opens up the whole question of the claim of the biblical and other sources, from which hypotheses concerning the spiritual world are derived, to be regarded as unimpeachable historical evidence as to matters of fact.

Now, in respect of the trustworthiness of the Gospel narratives, I was anxious to get rid of the common assumption that the determination of the authorship and of the dates of these works is a matter of fundamental importance. That assumption is based upon the notion that what contemporary witnesses say must be true, or, at least, has always a prima facie claim to be so regarded; so that if the writers of any of the Gospels were contemporaries of the events (and still more if they were in the position of eyewitnesses) the miracles they narrate must be historically true, and, consequently, the demonology which they involve must be accepted. But the story of the "Translation of the Blessed Martyrs Marcellinus and Petrus," and the other considerations (to which endless additions might have been made from the fathers and the mediæval writers) set forth in this review for March last, yield, in my judgment, satisfactory proof that, where the miraculous is concerned, neither considerable intellectual ability, nor undoubted honesty, nor knowledge of the world, nor proved faithfulness as civil historians, nor profound piety, on the part of eye-witnesses and contemporaries, affords any guarantee of the objective truth, of their statements, when we know that a firm belief in the miraculous was ingrained in their minds, and was the presupposition of their observations and reasonings.

Therefore, although it be, as I believe, demonstrable that we have no real knowledge of the authorship, or of the date of composition of the Gospels, as they have come down to us, and that nothing better than more or less probable guesses can be arrived at on that subject, I have not cared to expend any space on the question. It will be admitted, I suppose, that the authors of the works attributed to Matthew, Mark, Luke, and John, whoever they may be, are personages whose capacity and judgment in the narration of ordinary events are not quite so well certified as those of Eginhard; and we have seen what the value of Eginhard's evidence is when the miraculous is in question.


I have been careful to explain that the arguments which I have used in the course of this discussion are not new; that they are historical and have nothing to do with what is commonly called science; and that they are all, to the best of my belief, to be found in the works of theologians of repute.

The position which I have taken up, that the evidence in favor of such miracles as those recorded by Eginhard, and consequently of mediæval demonology, is quite as good as that in favor of such miracles as the Gadarene, and consequently of Nazarene demonology, is none of my discovery. Its strength was, wittingly or unwittingly, suggested, a century and a half ago, by a theological scholar of eminence; and it has been, if not exactly occupied, yet so fortified with bastions and redoubts by a living ecclesiastical Vauban, that, in my judgment, it has been rendered impregnable. In the early part of the last century, the ecclesiastical mind in this country was much exercised by the question, not exactly of miracles, the occurrence of which in biblical times was axiomatic, but by the problem. When did miracles cease? Anglican divines were quite sure that no miracles had happened in their day, nor for some time past; they were equally sure that they happened sixteen or seventeen centuries earlier. And it was a vital question for them to determine at what point of time, between this terminus a quo and that terminus ad quem, miracles came to an end.

The Anglicans and the Romanists agreed in the assumption that the possession of the gift of miracle-working was prima facie evidence of the soundness of the faith of the miracle-workers. The supposition that miraculous powers might be wielded by heretics (though it might be supported by high authority) led to consequences too frightful to be entertained by people who were busied in building their dogmatic house on the sands of early church history. If, as the Romanists maintained, an unbroken series of genuine miracles adorned the records of their Church, throughout the whole of its existence, no Anglican could lightly venture to accuse them of doctrinal corruption. Hence, the Anglicans, who indulged in such accusations, were bound to prove the modern, the mediæval Roman, and the later patristic miracles false; and to shut off the wonder-working power from the Church at the exact point of time when Anglican doctrine ceased and Roman doctrine began. With a little adjustment—a squeeze here and a pull there—the Christianity of the first three or four centuries might be made to fit, or seem to fit, pretty well into the Anglican scheme. So the miracles, from Justin say to Jerome, might be recognized; while, in later times, the Church having become "corrupt"—that is to say, having pursued one and the same line of development further than was pleasing to Anglicans—its alleged miracles must needs be shams and impostures.

Under these circumstances, it may be imagined that the establishment of a scientific frontier, between the earlier realm of supposed fact and the later of asserted delusion, had its difficulties; and torrents of theological special pleading about the subject flowed from clerical pens; until that learned and acute Anglican divine, Conyers Middleton, in his "Free Inquiry," tore the sophistical web they had laboriously woven to pieces, and demonstrated that the miracles of the patristic age, early and late, must stand or fall together, inasmuch as the evidence for the later is just as good as the evidence for the earlier wonders. If the one set are certified by contemporaneous witnesses of high repute, so are the other; and, in point of probability, there is not a pin to choose between the two. That is the solid and irrefragable result of Middleton's contribution to the subject. But the Free Inquirer's freedom had its limits; and he draws a sharp line of demarkation between the patristic and the New Testament miracles—on the professed ground that the accounts of the latter, being inspired, are out of the reach of criticism.

A century later, the question was taken up by another divine, Middleton's equal in learning and acuteness, and far his superior in subtlety and dialectic skill; who, though an Anglican, scorned the name of Protestant; and, while yet a Churchman, made it his business to parade, with infinite skill, the utter hollowness of the arguments of those of his brother Churchmen who dreamed that they could be both Anglicans and Protestants. The argument of the "Essay on the Miracles recorded in the Ecclesiastical History of the Early Ages,"[7] by the present Roman cardinal, but then Anglican doctor, John Henry Newman, is compendiously stated by himself in the following passage:

If the miracles of church history can not he defended by the arguments of Leslie, Lyttleton, Paley, or Douglas, how many of the Scripture miracles satisfy their conditions? (p, cvii).

And, although the answer is not given in so many words, little doubt is left on the mind of the reader that in the mind of the writer it is: None. In fact, this conclusion is one which can not be resisted, if the argument in favor of the Scripture miracles is based upon that which laymen, whether lawyers, or men of science, or historians, or ordinary men of affairs, call evidence. But there is something really impressive in the magnificent contempt with which, at times. Dr. Newman sweeps aside alike those who offer and those who demand such evidence.

Some infidel authors advise us to accept no miracles which-would not have a verdict in their favor in a court of justice; that is, they employ against Scripture a weapon which Protestants would confine to attacks upon the Church, as if moral and religious questions required legal proofs, and evidence were the test of truth[8] (p. cvii).

"As if evidence were the test of truth"!—although the truth in question is the occurrence or non-occurrence of certain phenomena at a certain time and in a certain place. This sudden revelation of the great gulf fixed between the ecclesiastical and the scientific mind is enough to take away the breath of any one unfamiliar with the clerical organon. As if, one may retort, the assumption that miracles may, or have, served a moral or a religious end in any way alters the fact that they profess to be historical events, things that actually happened; and, as such, must needs be exactly those subjects about which evidence is appropriate and legal proofs (which are such merely because they afford adequate evidence) may be justly demanded. The Gadarene miracle either happened, or it did not. Whether the Gadarene "question" is moral or religious, or not, has nothing to do with the fact that it is a purely historical question whether the demons said what they are declared to have said, and the devil-possessed pigs did or did not rush over the cliffs of the Lake of Gennesareth on a certain day of a certain year, after a. d. 26 and before a. d. 30; for, vague and uncertain as New Testament chronology is, I suppose it may be assumed that the event in question, if it happened at all, took place during the procuratorship of Pilate.

If that is not a matter about which. evidence ought to be required, and not only legal but strict scientific proof demanded by sane men who are asked to believe the story—what is? Is a reasonable being to be seriously asked to credit statements which, to put the case gently, are not exactly probable, and on the acceptance or rejection of which his whole view of life may depend, without asking for as much "legal" proof as would send an alleged pickpocket to jail, or as would suffice to prove the validity of a disputed will?

"Infidel authors" (if, as I am assured, I may answer for them) will decline to waste time on mere darkenings of counsel of this sort; but to those Anglicans who accept his premises. Dr. Newman is a truly formidable antagonist. What, indeed, are they to reply when he puts the very pertinent question:

"whether persons who, not merely question, but prejudge the ecclesiastical miracles on the ground of their want of resemblance, whatever that be, to those contained in Scripture—as if the Almighty could not do in the Christian church what he had not already done at the time of its foundation, or under the Mosaic covenant—whether such reasoners are not siding with the skeptic,"


"whether it is not a happy inconsistency by which they continue to believe the Scriptures while they reject the Church"[9] (p. liii).

Again, I invite Anglican orthodoxy to consider this passage:

the narrative of the combats of St. Antony with evil spirits is a development rather than a contradiction of revelation, viz., of such texts as speak of Satan being cast out by prayer and fasting. To be shocked, then, at the miracles of ecclesiastical history, or to ridicule them for their strangeness, is no part of a scriptural philosophy (p. liii-liv).

Further on. Dr. Newman declares that it has been admitted

that a distinct line can be drawn in point of character and circumstance between the miracles of Scripture and of church history; but this is by no means the case (p. Iv). . . . Specimens are not wanting in the history of the Church of miracles as awful in their character and as momentous in their effects as those which are recorded in Scripture. The fire interrupting the rebuilding of the Jewish temple, and the death of Arius, are instances in ecclesiastical history of such solemn events. On the other hand, difficult instances in the Scripture history are such as these: the serpent in Eden, the ark, Jacob's vision for the multiplication of his cattle, the speaking of Balaam's ass, the axe swimming at Elisha's word, the miracle on the swine, and various instances of prayers or prophecies, in which, as in that of Noah's blessing and curse, words which seem the result of private feeling are expressly or virtually ascribed to a divine suggestion (p. lvi).

Who is to gainsay our ecclesiastical authority here? "Infidel authors" might be accused of a wish to ridicule the Scripture miracles by putting them on a level with the remarkable story about the fire which stopped the rebuilding of the temple, or that about the death of Arius—but Dr. Newman is above suspicion. The pity is that his list of what he delicately terms "difficult" instances is so short. Why omit the manufacture of Eve out of Adam's rib, on the strict historical accuracy of which the chief argument of the defenders of an iniquitous portion of our present marriage law depends? Why leave out the account of the "Bene Elohim" and their gallantries, on which a large part of the worst practices of the mediæval inquisitors into witchcraft was based? Why forget the angel who wrestled with Jacob, and, as the account suggests, somewhat overstepped the bounds of fair play at the end of the struggle? Surely we must agree with Dr. Newman that, if all these camels have gone down, it savors of affectation to strain at such gnats as the sudden ailment of Arius in the midst of his deadly, if prayerful,[10] enemies; and the fiery explosion which stopped the Julian building operations. Though the words of the "Conclusion" of the "Essay on Miracles" may, perhaps, be quoted against me, I may express my satisfaction at finding myself in substantial accordance with a theologian above all suspicion of heterodoxy. With all my heart, I can declare my belief that there is just as good reason for believing in the miraculous slaying of the man who fell short of the Athanasian power of affirming contradictories, with respect to the nature of the Godhead, as there is for believing in the stories of the serpent and the ark told in Genesis, the speaking of Balaam's ass in Numbers, or the floating of the axe, at Elisha's order, in the second book of Kings.


It is one of the peculiarities of a really sound argument that it is susceptible of the fullest development; and that it sometimes leads to conclusions unexpected by those who employ it. To my mind it is impossible to refuse to follow Dr. Newman when he extends his reasoning from the miracles of the patristic and mediæval ages backward in time as far as miracles are recorded. But, if the rules of logic are valid, I feel compelled to extend the argument forward to the alleged Roman miracles of the present day, which Dr. Newman might not have admitted. but which Cardinal Newman may hardly reject. Beyond question, there is as good, or perhaps better, evidence for the miracles worked by our Lady of Lourdes, as there is for the floating of Elisha's axe or the speaking of Balaam's ass. But we must go still further; there is a modern system of thaumaturgy and demonology which is just as well certified as the ancient.[11] Veracious, excellent, sometimes learned and acute persons, even philosophers of no mean pretension, testify to the "levitation" of bodies much heavier than Elisha's axe; to the existence of "spirits" who, to the mere tactile sense, have been indistinguishable from flesh and blood, and occasionally have wrestled with all the vigor of Jacob's opponent; yet, further, to the speech, in the language of raps, of spiritual beings, whose discourses, in point of coherence and value, are far inferior to that of Balaam's humble but sagacious steed. I have not the smallest doubt that, if these were persecuting times, there is many a worthy "spiritualist" who would cheerfully go to the stake in support of his pneumatological faith, and furnish evidence, after Paley's own heart, in proof of the truth of his doctrines. Not a few modern divines, doubtless struck by the impossibility of refusing the spiritualist evidence, if the ecclesiastical evidence is accepted, and deprived of any a priori objection by their implicit belief in Christian demonology, show themselves ready to take poor Sludge seriously, and to believe that he is possessed by other devils than those of need, greed, and vainglory.

Under these circumstances, it was to be expected, though it is none the less interesting to note the fact, that the arguments of the latest school of "spiritualists" present a wonderful family likeness to those which adorn the subtle disquisitions of the advocate of ecclesiastical miracles of forty years ago. It is unfortunate for the "spiritualists" that, over and over again, celebrated and trusted media, who really, in some respects, call to mind the Montanist[12] and gnostic seers of the second century, are either proved in courts of law to be fraudulent impostors; or, in sheer weariness, as it would seem, of the honest dupes who swear by them, spontaneously confess their long-continued iniquities, as the Fox women did the other day in New York.[13] But whenever a catastrophe of this kind takes place, the believers are nowise dismayed by it. They freely admit that not only the media, but the spirits whom they summon, are sadly apt to lose sight of the elementary principles of right and wrong; and they triumphantly ask: How does the occurrence of occasional impostures disprove the genuine manifestations (that is to say, all those which have not yet been proved to be impostures or delusions)? And, in this, they unconsciously plagiarize from the churchman, who just as freely admits that many ecclesiastical miracles may have been forged; and asks, with the same calm contempt, not only of legal proofs, but of common-sense probability. Why does it follow that none are to be supposed genuine? I must say, however, that the spiritualists, so far as I know, do not venture to outrage right reason so boldly as the ecclesiastics. They do not sneer at "evidence"; nor repudiate the requirement of legal proofs. In fact, there can be no doubt that the spiritualists produce better evidence for their manifestations than can be shown either for the miraculous death of Arius, or for the invention of the cross.[14]|

From the "levitation" of the axe at one end of a period of near three thousand years to the "levitation" of Sludge & Co. at the other end, there is a complete continuity of the miraculous with every gradation from the childish to the stupendous, from the gratification of a caprice to the illustration of sublime truth. There is no drawing a line in the series that might be set out of plausibly attested cases of spiritual intervention. If one is true, all may be true; if one is false, all may be false.


This is, to my mind, the inevitable result of that method of reasoning which is applied to the confutation of Protestantism, with so much success, by one of the acutest and subtlest disputants who have ever championed ecclesiasticism—and one can not put his claims to acuteness and subtlety higher.

. . . the Christianity of history is not Protestantism. If ever there were a safe truth it is this. . . . "To be deep in history is to cease to be a Protestant."[15]

I have not a shadow of doubt that these anti-Protestant epigrams are profoundly true. But I have as little that, in the same sense, the " Christianity of history is not " Romanism; and that to be deeper in history is to cease to be a Romanist. The reasons which compel my doubts about the compatibility of the Roman doctrine, or any other form of Catholicism, with history, arise out of exactly the same line of argument as that adopted by Dr. Newman in the famous essay which I have just cited. If, with one hand. Dr. Newman has destroyed Protestantism, he has annihilated Romanism with the other; and the total result of his ambidextral efforts is to shake Christianity to its foundations. Nor was any one better aware that this must be the inevitable result of his arguments—if the world should refuse to accept Roman doctrines and Roman miracles—than the writer of Tract 85.

Dr. Newman made his choice and passed over to the Roman Church half a century ago. Some of those who were essentially in harmony with his views preceded, and many followed him. But many remained; and, as the quondam Puseyite and present Ritualistic party, they are continuing that work of sapping and mining the Protestantism of the Anglican Church which he and his friends so ably commenced. At the present time, they have no little claim to be considered victorious all along the line. I am old enough to recollect the small beginnings of the Tractarian party; and I am amazed when I consider the present position of their heirs. Their little leaven has leavened, if not the whole, yet a very large, lump of the Anglican Church; which is now pretty much of a preparatory school for Papistry. So that it really behooves Englishmen (who, as I have been informed by, high authority, are all, legally, members of the state Church, if they profess to belong to no other sect) to wake up to what that powerful organization is about, and whither it is tending. On this point, the writings of Dr. Newman, while he still remained within the Anglican fold, are a vast store of the best and the most authoritative information. His doctrines on ecclesiastical miracles and on development are the corner-stones of the Tractarian fabric. He believed that his arguments led either Rome ward, or to what ecclesiastics call "infidelity," and I call agnosticism. I believe that he was quite right in this conviction; but while he chooses the one alternative, I choose the other; as he rejects Protestantism on the ground of its incompatibility with history, so, a fortiori, I conceive that Romanism ought to be rejected, and that an impartial consideration of the evidence must refuse the authority of Jesus to anything more than the Kazarenism of James and Peter and John. And let it not be supposed that this is a mere "infidel" perversion of the facts. No one has more openly and clearly admitted the possibility that they may be fairly interpreted in this way than Dr. Newman. If, he says, there are texts which seem to show that Jesus contemplated the evangelization of the heathen:

. . . Did not the apostles hear our Lord? and what was their impression from what they heard? Is it not certain that the apostles did not gather this truth from his teaching? ("Tract 85," p. 63.) He said, "Preach the gospel to every creature." These words need have only meant "Bring all men to Christianity through Judaism." Make them Jews, that they may enjoy Christ's privileges which are lodged in Judaism; teach them those rites and ceremonies, circumcision and the like, which hitherto have been dead ordinances, and now are living; and so the apostles seem to have understood them (Ibid., p. 65).

So far as Nazarenism differentiated itself from contemporary orthodox Judaism, it seems to have tended toward a revival of the ethical and religious spirit of the prophetic age, accompanied by the belief in Jesus as the Messiah, and by various accretions which had grown round Judaism subsequently to the exile. To these belong the doctrines of the resurrection, of the last judgment, of heaven and hell; of the hierarchy of good angels; of Satan and the hierarchy of evil spirits. And there is very strong ground for believing that all these doctrines, at least in the shapes in which they were held by the post-exilic Jews, were derived from Persian and Babylonian[16] sources, and are essentially of heathen origin.

How far Jesus positively sanctioned all these indrainings of circumjacent paganism into Judaism; how far any one has a right to say that the refusal to accept one or other of these doctrines as ascertained verities comes to the same thing as contradicting Jesus, it appears to me not easy to say. But it is hardly less difficult to conceive that he could have distinctly negatived any of them; and, more especially, that demonology which has been accepted by the Christian churches in every age and under all their mutual antagonisms. But, I repeat my conviction that, whether Jesus sanctioned the demonology of Ms time and nation or not, it is doomed. The future of Christianity as a dogmatic system and apart from the old Israelitish ethics which it has appropriated and developed, lies in the answer which mankind will eventually give to the question whether they are prepared to believe such stories as the Gadarene and the pneumatological hypotheses which go with it, or not. My belief is they will decline to do anything of the sort, whenever and wherever their minds have been disciplined by science. And that discipline must and will at once follow and lead the footsteps of advancing civilization.


The preceding pages were written before I became acquainted with the contents of the May number of this review, wherein I discover many things which are decidedly not to my advantage. It would appear that "evasion" is my chief resource, "incapacity for strict argument" and "rottenness of ratiocination" my main mental characteristics, and that it is "barely credible" that a statement which I profess to make of my own knowledge is true. All which things I notice, merely to illustrate the great truth, forced on me by long experience, that it is only from those who enjoy the blessing of a firm hold of the Christian faith that such manifestations of meekness, patience, and charity are to be expected.

I had imagined that no one who had read my preceding papers could entertain a doubt as to my position in respect of the main issue as it has been stated and restated by my opponent:

an agnosticism which knows nothing of the relation of man to God must not only refuse belief to our Lord's most undoubted teaching, but must deny the reality of the spiritual convictions in which he lived and died.[17]

That is said to be "the simple question which is at issue between us," and the three testimonies to that teaching and those convictions selected are the Sermon on the Mount, the Lord's Prayer, and the Story of the Passion.

My answer, reduced to its briefest form, has been: In the first place, the evidence is such that the exact nature of the teachings and the convictions of Jesus is extremely uncertain, so that what ecclesiastics are pleased to call a denial of them may be nothing of the kind. And, in the second place, if Jesus taught the demonological system involved in the Gadarene story—if a belief in that system formed a part of the spiritual convictions in which he lived and died—then I, for my part, unhesitatingly refuse belief in that teaching, and deny the reality of those spiritual convictions. And I go further and add, that exactly in so far as it can be proved that Jesus sanctioned the essentially pagan demonological theories current among the Jews of his age, exactly in so far, for me, will his authority in any matter touching the spiritual world be weakened.

With respect to the first half of my answer, I have pointed out that the Sermon on the Mount, as given in the first Gospel, is, in the opinion of the best critics, a "mosaic work" of materials derived from different sources, and I do not understand that this statement is challenged. The only other Gospel, the third, which contains something like it, makes, not only the discourse, but the circumstances under which it was delivered, very different. Now, it is one thing to say that there was something real at the bottom of the two discourses—which is quite possible; and another to affirm that we have any right to say what that something was, or to fix upon any particular phrase and declare it to be a genuine utterance. Those who pursue theology as a science, and bring to the study an adequate knowledge of the ways of ancient historians, will find no difficulty in providing illustrations of my meaning. I may supply one which has come within range of my own limited vision.

In Josephus's "History of the Wars of the Jews" (chap, xix) that writer reports a speech which he says Herod made at the opening of a war with the Arabians. It is in the first person, and would naturally be supposed by the reader to be intended for a true version of what Herod said. In the "Antiquities," written some seventeen years later, the same writer gives another report, also in the first person, of Herod's speech on the same occasion. This second oration is twice as long as the first, and though the general tenor of the two speeches is pretty much the same, there is hardly any verbal identity, and a good deal of matter is introduced into the one which is absent from the other. Now Josephus prides himself on his accuracy; people whose fathers might have heard Herod's oration were his contemporaries; and yet his historical sense is so curiously undeveloped, that he can, quite innocently, perpetrate an obvious literary fabrication; for one of the two accounts must be incorrect. Now, if I am asked whether I believe that Herod made some particular statement on this occasion; whether, for example, he uttered the pious aphorism, "Where God is, there is both multitude and courage," which is given in the "Antiquities," but not in the "Wars," I am compelled to say I do not know. One of the two reports must be erroneous, possibly both are: at any rate, I can not tell how much of either is true. And, if some fervent admirer of the Idumean should build up a theory of Herod's piety upon Josephus's evidence that he propounded the aphorism, is it a "mere evasion" to say, in reply, that the evidence that he did utter it is worthless?

It appears again that, adopting the tactics of Conachar when brought face to face with Hal o' the Wynd, I have been trying to get my simple-minded adversary to follow me on a wild-goose chase through the early history of Christianity, in the hope of escaping impending defeat on the main issue. But I may be permitted to point out that there is an alternative hypothesis which equally fits the facts; and that, after all, there may have been method in the madness of my supposed panic.

For suppose it to be established that Gentile Christianity was a totally different thing from the Nazarenism of Jesus and his immediate disciples; suppose it to be demonstrable that, as early as the sixth decade of our era at least, there were violent divergencies of opinion among the followers of Jesus; suppose it to be hardly doubtful that the Gospels and the Acts took their present shapes under the influence of these divergencies; suppose that their authors, and those through whose hands they passed, had notions of historical veracity not more eccentric than those which Josephus occasionally displays—surely the chances that the Gospels are altogether trustworthy records of the teachings of Jesus become very slender. And as the whole of the case of the other side is based on the supposition that they are accurate records (especially of speeches, about which ancient historians are so curiously loose), I really do venture to submit that this part of my argument bears very seriously on the main issue; and, as ratiocination, is sound to the core.

Again, when I passed by the topic of the speeches of Jesus on the cross, it appears that I could have had no other motive than the dictates of my native evasiveness. An ecclesiastical dignitary may have respectable reasons for declining a fencing-match "in sight of Gethsemane and Calvary"; but an ecclesiastical "infidel"! Never. It is obviously impossible that, in the belief that "the greater includes the less," I, having declared the Gospel evidence in general, as to the sayings of Jesus, to be of questionable value, thought it needless to select, for illustration of my views, those particular instances which were likely to be most offensive to persons of another way of thinking. But any supposition that may have been entertained that the old familiar tones of the ecclesiastical war-drum will tempt me to engage in such needless discussion had better be renounced. I shall do nothing of the kind. Let it suffice that I ask my readers to turn to the twenty-third chapter of Luke (revised version), verse thirty-four, and he will find in the margin

Some ancient authorities omit: And Jesus said, "Father, forgive them, for they know not what they do."

So that, even as late as the fourth century, there were ancient authorities, indeed some of the most ancient and weightiest, who either did not know of this utterance, so often quoted as characteristic of Jesus, or did not believe it had been uttered.

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 favored (in this review and elsewhere) is devoted not to anything in the text of my first paper, but to a note which occurs at page 171.[18] 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 assertion 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 passages of M. Kenan'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 mo 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)[19] states that he derives the above citation from the preface of the fifteenth edition of the "Vie de Jésus." My copy of "Les Evangiles," dated 1877, contains a list of Renan's "Œuvres Complètes" at the head of which I find "Vie de Jésus," 15e Edition. It is, therefore, a later work than the edition of the "Vie de Jésus" 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 favor of Luke's authorship of the third Gospel as he has discovered in "The Apostles." I mention this circumstance 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 troisième Evangile" [Luke, or whoever may be the author of the third Gospel]; at p. 280, the accounts of the Passion, the death and the resurrection of Jesus are said to be "peu historiques" [little historical]; at p. 283, "La valeur historique du troisième Evangile est sûrement moindre que celles des deux premiers" [the historical value of the third Gospel is surely less than that of the first two].

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)[20] 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 imbedded, in Matthew. "Notes" are somewhat suggestive of a short-hand writer, but the suggestion is unintentional, for M. Renan assumes that these "notes" were taken, not at the time of the delivery of the "logia,' but subsequently, while (as he assumes) 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):[21]

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 also 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 document, 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 "counsel 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. Kenan'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. Kenan'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 assigned 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 superstitious 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 assertion in the note to which I have referred, as an obiter dictum of no consequence to my argument, that, if Kenan's work[22] 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 assign it its place in the whole. Not unfrequently they, in their turn, overdo the critical process, and, in trying to eliminate errors, throw away truth.

Thus, as I said, Linnæus, Buffon, Cuvier, Lamarck, really "set forth the results" of a developing science, although they often heartily contradict one another. Notwithstanding this circumstance, modern classificatory method and nomenclature have largely grown out of the results of the work of Linnæus; 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 labors of Buffon; comparative anatomy and paleontology owe a vast debt to Cuvier's results; while invertebrate zoölogy 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 mythopœic 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 marvelous example of the cool and dispassionate 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, can not be expected to take this view of the matter. To them, these mere seekers after truth, in so far as their results are unfavorable to the creed the clerics have to support, are more or less "infidels," or favorers 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 them, as 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 assumption that I am a follower of either Strauss, or Baur, or Reuss, or Volkmar, or Renan; my debt 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. 484)[23] 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 labor; and, in a note, I add:

Imagine that all our chairs of astronomy had been founded in the fourteenth century, and that their incumbents 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 those 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 biased 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, nobody 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 in 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 honorable ornaments.[24] — Nineteenth Century.

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  1. Let no one therefore seek to know from me what I know I do not know, except in order to learn not to know.
  2. "Let us maintain, before we have proved. This seeming paradox is the secret of happiness." (Dr. Newman, "Tract 85," p. 85.) VOL.
  3. Dr. Newman, "Essay on Development," p. 357.
  4. It is by no means to be assumed that "spiritual" and "corporeal" are exact equivalents of "immaterial" and "material" in the minds of ancient speculators on these topics.
  5. 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.
  6. See the expression of orthodox opinion upon the "accommodation" subterfuge, already cited, "Nineteenth Century," February, 1889, p. 173; "Popular Science Monthly," April, 1889, p. 754.
  7. 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.
  8. 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 ("Essays on Miracles," 1870, note, p. 391).
  9. 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."
  10. According to Dr, Newman, "This prayer [that of Bishop Alexander, who begged God to 'take Arius away'] is said to have been offered about 3 p. m. on the Saturday; 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 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.
  11. 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 passage 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 advertisement, 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?

  12. 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 color 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.
  13. See the New York "World" for Sunday, October 21, 1888; and the "Report of the Seybert Commission," Philadelphia, 1887.
  14. 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," second edition, p. 103.
  15. "An Essay on the Development of Christian Doctrine," by J. H. Newman, D. D., pp. 7 and 8. (1878.)
  16. Dr. Newman faces this question with his customary ability. "Now, I own, I am not at all solicitous to deny that this doctrine of an apostate angel and his hosts was gained from Babylon; it might still be divine nevertheless. God who made the prophet's ass speak, and thereby instructed the prophet, might instruct his church by means of heathen Babylon" ("Tract 85," p. 83). There seems to be no end to the apologetic burden that Balaam's ass can carry.
  17. "Popular Science Monthly," July, 1889, p. 328.
  18. "Popular Science Monthly," April, 1889, p. 752.
  19. Ibid., May, 1889, p. 77.
  20. "Popular Science Monthly," May, 1889, p. 79.
  21. "Popular Science Monthly," May, 1889, p. 79.
  22. I trust it may not be supposed that I undervalue M. Kenan's labors or intended to speak slightingly of them.
  23. "Popular Science Monthly" for June, 1889, p. 166.
  24. To-day's "Times" contains a report of a remarkable speech by Prince Bismarck, in which he tells the Reichstag that he has long given up investing in foreign stock, lest so doing should mislead his judgment in his transactions with foreign states. Does this declaration prove that the chancellor accuses himself of being "sordid" and "selfish," or does it not rather show that, even in dealing with himself, he remains the man of realities?