Not Paul, But Jesus. Bentham Jeremy

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СКАЧАТЬ sins washed away; the sinner, therefore and thereby, put into the same case as if the sins had not any of them been ever committed. How can it be understood otherwise? for if, in and by this passage, intimation – sufficiently perfect information – is given, that the ceremony was performed – then also is sufficiently perfect information given, that such was the effect actually produced by it. "Arise" (Ananias is made to say) – "Arise and be baptized, and wash away thy sins, calling on the name of the Lord."

      This is no light matter: if so it really were, that according to the religion of Jesus, by such a cause, such an effect was on that occasion produced; – that such effect could, in a word, on any occasion, in any case be produced, – that murders, or (not to embarrass the question with conceits of local jurisprudence) killings of men – killings of men by persecution carried on, on a religious account – slaughters of Christians by non-Christians – could thus, as in Paul's case, be divested of all guilt, at any rate of all punishment, at the hands of Almighty Justice; – if impunity could indeed be thus conferred by the sprinkling a man with water or dipping him in it, then would it be matter of serious consideration – not only what is the verity of that religion, but what the usefulness of it, what the usefulness – with reference to the present life at any rate, not to speak of a life to come: what the usefulness of it; and on what ground stands its claim to support by all the powers of factitious punishment and factitious reward, at the hands of the temporal magistrate.12

Topic 5. —Performance of the Promise, supposed to have been made by the Lord, in favour of Paul, to Ananias

      If the supposed promise is inadequate to the occasion, the supposed performance is still more inadequate with reference to the promise.

      In the supposed promise are two distinguishable parts, and in neither of them is the one thing needful to be found. Of these two parts, the only one in which in any direct stage the matter of a promise is contained, is the one last mentioned: it is the promise to show him, (Paul) what sufferings he will have to undergo in the course of the career, whatever it is, in which he is about to engage: to wit, in name and profession, the preaching the religion of Jesus: "for I will show him," says the Lord, according to the historian, – "I will show him how great things he must suffer for my name's sake." If so it was, that upon this promise, such as it is, performance never followed, the regret for the failure need not be very great. Whatsoever were the sufferings that he was predestined to undergo, that which was not in the nature of this foreshowing, was – the lessening their aggregate amount; that which was in the nature of it was – the making an addition to that same afflicting aggregate; to wit, by constant and unavoidable anticipation of the approach of such sufferings.

      Of this talk, vague as it is, about sufferings, the obvious enough object was – the giving exaltation to the idea meant to be conveyed of the merits of the hero: – an object, which, by this and other means, has accordingly, down to the present day, in no small degree been accomplished. So much as to sufferings: as to enjoyments, by any idea entertained of the enjoyments derived by him from the same source, this design would have been – not promoted, but counteracted. But, when the time arrives, whether the mass of suffering was not, to no small amount, overbalanced by that of his enjoyments – meaning always worldly sufferings and worldly enjoyments – the reader will be left to judge.

      Here then we have the only promise, which in any direct way is expressed: – a promise which, in the first place would have been useless, in the next place worse than useless.

Topic 6. —Indirect Promise, that Paul shall spread the Name of Jesus

      In the whole substance of this promise, if there be anything, which, with reference to the professed end – to wit the giving extension to the religion of Jesus – would have been of use, it is in the foregoing part that it must be looked for. In this part then, if there be any such matter to be found, it will be this: to wit, a promise that he (Paul) shall bear, and therefore that he shall be enabled to bear, the name of the Lord, to wit, the name of Jesus, before the classes of persons specified, to wit, the Gentiles, and kings, and children of Israel: Acts ix. 15. But, only in an indirect way is this solely material part of the promise expressed: "He is a chosen vessel unto me, to bear my name," &c. i. e. When I chose him, it was my design that he should do so. But, in the case of the Lord, according to the picture drawn of him by this historian, how very inconclusive evidence intention is of execution, there will, in the course of this work, have been abundant occasion to see.

      Bear the name of Jesus? so far, so good. But for this function no such special and supernatural commission was necessary: without any such commission, the name of Jesus had been borne to the people at large, if in this particular the Gospel history is to be believed. Luke ix. 49, 50: "And John answered and said, 'Master, we saw one casting out devils in thy name: and we forbad him, because he followed not with us.' And Jesus said unto him, 'Forbid him not, for he that is not against us, is for us.'" How inadequate soever, with reference to the professed end, to wit, giving extension to the religion of Jesus, the promise was perfectly adequate, and commensurate, to what we shall find to be Paul's real design; to wit, the planting a Gospel of his own, as, and for, and instead of, the Gospel of Jesus. The Gospel of Jesus was the Gospel of Jesus: and the Gospel, which, availing himself of the name of Jesus, it was Paul's design and practice to preach, was, as he himself declares, – as we shall see him declaring in the plainest and most express terms, – a Gospel of his own; a Gospel which was not the Gospel of the Apostles, and which, for fear of its being opposed by them, he kept studiously concealed from those confidential servants and real associates of Jesus, as may be seen in the following passages: Gal. i. 9, 11, and 12; "As we said before, so say I now again, If any man preach any other Gospel unto you, than that ye have received, let him be accursed. – But I certify you, brethren, that the Gospel which was preached of me is not after man. – For I neither received it of man, neither was I taught it but by the revelation of Jesus Christ." Gal. 2:2: "And I went up by revelation, and communicated unto them that Gospel which I preach among the Gentiles; but privately to them which were of reputation, lest by any means, I should run, or had run, in vain."

      In the course of Paul's dialogue with the voice on the road – that voice which we are given to understand was the Lord's, i. e. Jesus's – the promise supposed to be made to Paul, it must be remembered, was – the promise to tell him, when in the city, what he was to do. "What thou must do," says the historian in his historical account: – "all things which are appointed for thee to do," says the historian in the supposed unpremeditated oratorical account, which, in this so often mentioned first of the speeches, he is supposed by the historian to have delivered.

      Among all these things, – one thing, which it is manifestly the design of the historian, as it was that of his hero, to make men believe, was accomplished: to wit, the satisfying them what was the religious doctrine, for the dissemination of which the expense of this miracle was incurred. This, moreover, is the promise; which, in the reading of the story everybody looks for: this too is the promise which in the reading of this same story, the believers in the religion of Jesus have very generally been in the habit of considering as performed. Not in and by this history, however, will they have any such satisfaction, when the matter comes to be looked into. For, in respect of this information, desirable as it is, – Paul is, in this strangely supposed intercourse, put off – put off to another time and place: put off, for no reason given, nor for any substantial reason that can be imagined. Further on, when a show of performing the promise comes to be made, then, instead of accomplishment, we have more evasion. Instead of furnishing the information to Paul himself – to Paul directly – for, when the time and place for performance comes, performance – what the Lord is not supposed so much as to profess to do, what he professes to do is – to make the communication to this man, who, his existence being supposed, was an utter stranger to Paul – namely to this Ananias. Well, and for the conveying the information, in this indirect and inadequate way – for conveying it to and through this same Ananias – what is done? – as we have seen, what amounts to nothing.

      When, for affording the information – had СКАЧАТЬ