Not Paul, But Jesus. Bentham Jeremy

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СКАЧАТЬ the tokens of carelessness afforded by the omission of so many particulars, which in every work of an historical nature the reader will naturally expect to see specified; such as the name of the historian, the particulars, occasion and manner of his being taken into the company of the illustrious missionary, and the time of that event; – by these tokens, two inferences, how different soever their tendency, seem at once to be suggested. One is, the genuineness of the narrative. A writer, who was conscious that he was not the man he was thus representing himself to be, viz. the companion of the missionary, would hardly have slid in, in so careless a manner, the mention of so material a circumstance. The other is, the slenderness of the author's qualification for the task thus executed by him; the lowness of his station in the scale of trustworthiness, and consequently the smallness of the probative force, with which a mass of evidence thus circumstanced can reasonably be considered as operating, in support of any alleged matter of fact, which, (either by the extraordinariness of its nature, or the temptation which the circumstances of the case afforded for entire fiction or misrepresentation), presents itself as exposed to doubt or controversy.

      A supernatural conversion, and the receipt of a supernatural commission for the delivery of a fresh body of doctrine; such are the two events, which, though in their nature so perfectly distinguishable, were according to this narrative combined in one: – the conversion from an unbelieving, cruel, and destructive persecutor of the new fellowship, into a most zealous supporter and coadjutor: the body of doctrine such as if it amounted to anything, could not but have been – what the person in question declared it to be – a supplement to the religion taught by Jesus while in the flesh; – a supplement, containing matter never revealed to, and consequently never taught by, his Apostles.

      Now then, of all these supernatural occurrences, which, by the nameless historiographer, are related to have happened to Paul, if anything had really happened to him – on this supposition, (so many as were the different sets of disciples of his, inhabitants of so many mutually distant provinces, no fewer than eight in number); is it in the nature of the case, that in no one instance, in any of his numerous Epistles, he should have felt the necessity of stating and accordingly have stated, to any of these his disciples, the circumstances attending the event of his conversion – an event on which alone all his professions were founded? circumstances to which, as stated in his historian's narrative, could not from their nature have been known to any human being other than himself?

      Yet, in no one of all his Epistles, to any one of these his disciples, of any such particular, either in the way of direct assertion, or in the way of allusion, is any trace to be found. Of revelation, yes: of revelation– this one most momentous indeed, but at the same time most mysterious and uninstructive word, repetitions we have in abundance. But of the time and manner of the alleged communication, or of the matter communicated, nothing is anywhere said.

      In these considerations may be seen a part, though but a part, of those, on which, in due season, will be seen grounded the inference, – that at no time, in all the personal conferences he had with the Apostles, was any such story told by Paul, as is related by the author of the Acts.

      On the supposition that the narrative, such as it is, is genuine, – taking it as a whole, a very important source of division, from which it will require to be divided in idea into two parts or periods, here presents itself. Period the first, containing the portion of time anterior to the historian's admission into the train of the supposed Apostle: Period the second, containing the portion of time posterior to that event: this latter portion continuing, as far as appears, to the time at which the history closes.

      In this latest and last-mentioned period are comprised all the several facts, or supposed facts, in relation to which any grounds appear for the supposition that the historian was, in his own person, a percipient witness.

      In relation to all the several facts, or supposed facts, anterior to this period, – the best evidence, which, for anything that appears, ever came within his reach, was composed of such statements as, in the course of his service, it may have been the pleasure of the master to make to, or in the hearing of, this his attendant. Whatsoever may be the grounds of suspicion that may be found attaching themselves to evidence passing through such a channel, or issuing from such a source; other evidence will, if taken in the lump, present itself as being in comparison much less trustworthy. All other evidence consists of statements, coming from we know not whom, at we know not what times, on we know not what occasion, each of them with we know not how many reporting witnesses, one after and from another, through so many different and successive channels, between the percipient witness or witnesses, and the last reporting witness or witnesses, from whom the historian received the statement in the way of personal intercourse.

      The period of rumour, and the period of observation– By these two appellations it should seem, may the two periods be not altogether unaptly or uninstructively distinguished.

      With reference to the period of rumour, – whether, it was from Paul's own statement, or from a source still more exposed to suspicion, that the historian's conception was derived, – one consideration presents itself, as requisite to be kept in mind. This is, With what facility, especially in that age, upon an occurrence in itself true, and including nothing that lies without the ordinary course of nature, – a circumstance out of the course of nature, giving to the whole a supernatural, and to use the ordinary word a miraculous, character, may, in and by the narrative, have been superinduced.4 Fact, for instance, as it really was – at the word of command, (suppose) a man, having the appearance of a cripple, stands up erect and walks: untrue circumstances, one or both superinduced by rumour– the man had been so from his birth; from his birth down to that same time he had been an inhabitant of that same place.

      In the chapter on Paul's supposable miracles, about a dozen occurrences of this description will be found. On each one of these several occasions, the propriety of bearing in mind the above-mentioned consideration, will, it is believed, not appear open to dispute, whatsoever on each several occasion may be the application made of it.

      SECTION 2.

      Vision I. – DIALOGUE ON THE ROAD: PAUL HEARS A VOICE, SEES NOTHING

I. ACCOUNT. —As per Acts ix. 1-9

      ix. 1. And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, – and desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. – And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: – and he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? – And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. – And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. – And the men which journeyed with him stood speechless, hearing a voice but seeing no man. – And Saul arose from the earth; and when his eyes were opened, he saw no man; but they led him by the hand, and brought him into Damascus. – And he was three days without sight, and neither did eat nor drink.

II. PAUL'S supposed FIRST OR UNSTUDIED ACCOUNT. —As per Acts xxii. 3-11

      xxii. 3. I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day. – And I persecuted this way unto the death, binding and delivering into prisons both men and women. – As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished. – And it came to pass, that, СКАЧАТЬ