Supernatural Religion (Discovering the Reality of Divine Revelation). Walter Richard Cassels

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СКАЧАТЬ expresses them with unusual absence of reserve. Dr. Mozley emphatically affirms the same doctrine when he says: "A miracle cannot oblige us to accept any doctrine which is contrary to our moral nature, or to a fundamental principle of religion."(3) Dr. Mansel speaks to the same effect: "If a teacher claiming to work miracles proclaims doctrines contradictory to previously established truths, whether to the conclusions of natural religion or to the teaching of a former revelation, such a contradiction is allowed even by the most zealous defenders of the evidential value of miracles, to invalidate the authority of the teacher. But the right conclusion from this admission is not that true miracles are invalid as evidences, but that the supposed miracles in this case are not true miracles at all; i.e., are not the effects of Divine power, but of human deception or of some other agency."(1) A passage from a letter written by Dr. Arnold which is quoted by Dr. Trench in support of his views, both illustrates the doctrine and the necessity which has led to its adoption: "You complain," says Dr. Arnold, writing to Dr. Hawkins, "of those persons who judge of a revelation not by its evidence, but by its substance. It has always seemed to me that its substance is a most essential part of its evidence; and that miracles wrought in favour of what was foolish or wicked would only prove Manicheism. We are so perfectly ignorant of the unseen world, that the character of any supernatural power can only be judged by the moral character of the statements which it sanctions. Thus only can we tell whether it be a revelation from God or from the Devil."(2) In another place Dr. Arnold declares: "Miracles must not be allowed to overrule the Gospel; for it is only through our belief in the Gospel that we accord our belief to them."(3)

      It is obvious that the mutual dependence which is thus established between miracles and the doctrines in connection with which they are wrought destroys the evidential force of miracles, and that the first and the final appeal is made to reason. The doctrine in fact proves the miracle instead of the miracle attesting the doctrine. Divines of course attempt to deny this, but no other deduction from their own statements is logically possible. Miracles, according to Scripture itself, are producible by various supernatural beings and may be Satanic as well as Divine; man, on the other hand, is so ignorant of the unseen world that avowedly he cannot, from the miracle itself, determine the agent by whom it was performed;(l) the miracle, therefore, has no intrinsic evidential value. How, then, according to divines, does it attain any potentiality? Only through a favourable decision on the part of Reason or the "moral nature in man" regarding the character of the doctrine. The result of the appeal to Reason respecting the morality and credibility of the doctrine determines the evidential status of the miracle. The doctrine, therefore, is the real criterion of the miracle which, without it, is necessarily an object of doubt and suspicion.

      We have already casually referred to Dr. Newman's view of such a relation between Miracle and doctrine, but may here more fully quote his suggestive remarks. "Others by referring to the nature of the doctrine attested," he says, "in order to determine the author of the miracle, have exposed themselves to the plausible charge of adducing, first the miracle to attest the divinity of the doctrine, and then the doctrine to prove the divinity of the Miracle."(1) This argument he characterizes as one of the "dangerous modes" of removing a difficulty, although he does not himself point out a safer, and, in a note, he adds: "There is an appearance of doing honour to the Christian doctrines in representing them as intrinsically credible, which leads many into supporting opinions which, carried to their full extent, supersede the need of Miracles altogether. It must be recollected, too, that they who are allowed to praise have the privilege of finding fault, and may reject, according to their á priori notions, as well as receive. Doubtless the divinity of a clearly immoral doctrine could not be evidenced by Miracles; for our belief in the moral attributes of God is much stronger than our conviction of the negative proposition, that none but He can interfere with the system of nature.(3) But there is always the danger of extending this admission beyond its proper limits, of supposing ourselves adequate judges of the tendency of doctrines; and, because unassisted Reason informs us what is moral and immoral in our own case, of attempting to decide on the abstract morality of actions; … These remarks are in nowise inconsistent with using (as was done in a former section) our actual knowledge of God's attributes, obtained from a survey of nature and human affairs, in determining the probability of certain professed Miracles having proceeded from Him. It is one thing to infer from the experience of life, another to imagine the character of God from the gratuitous conceptions of our own minds."(1) Although Dr. Newman apparently fails to perceive that he himself thus makes reason the criterion of miracles and therefore incurs the condemnation with which our quotation opens, the very indecision of his argument illustrates the dilemma in which divines are placed. Dr. Mozley, however, still more directly condemns the principle which we are discussing—that the doctrine must be the criterion of the miracle—although he also, as we have purposes for which it never was intended, and is unfitted. To rationalise in matters of Revelation is to make our reason the standard and measure of the doctrines revealed; to stipulate that those doctrines should be such as to carry with them their own justification; to reject them, if they come in collision with our existing opinions or habits of thought, or are with difficulty harmonised with our existing stock of knowledge" (Essays, Crit. and Hist., 1872, vol. i. p. 31); and a little further on: "A like desire of judging for one's self is discernible in the original fall of man. Eve did not believe the Tempter any more than God's word, till she perceived «the fruit was good for food '" (76., p. 33). Dr. Newman, of course, wishes to limit his principle precisely to suit his own convenience, but in permitting the rejection of a supposed Revelation in spite of miracles, on the ground of our disapproval of its morality, it is obvious that the doctrine is substantially made the final criterion of the miracle seen, elsewhere substantially affirms it. He says: "The position that the revelation proves the miracles, and not the miracles the revelation, admits of a good qualified meaning; but taken literally, it is a double offence against the rule, that things are properly proved by the proper proof of them; for a supernatural fact is the proper proof of a supernatural doctrine; while a supernatural doctrine, on the other hand, is certainly not the proper proof of a supernatural fact"(1)

      This statement is obviously true, but it is equally undeniable that, their origin being uncertain, miracles have no distinctive evidential force. How far, then, we may inquire in order thoroughly to understand the position, can doctrines prove the reality of miracles or determine the agency by which they are performed? In the case of moral truths within the limits of reason, it is evident that doctrines which are in accordance with our ideas of what is good and right do not require miraculous evidence at all. They can secure acceptance by their own merits alone. At the same time it is universally admitted that the truth or goodness of a doctrine is in itself no proof that it emanates directly from God, and consequently the most obvious wisdom and beauty in the doctrine could not attest the divine origin of a miracle. Such truths, however, have no proper connection with revelation at all. "These truths," to quote the words of Bishop Atterbury, "were of themselves sufficiently obvious and plain, and needed not a Divine Testimony to make them plainer. But the Truths which are necessary in this Manner to be attested, are those which are of Positive Institution; those, which if God had not pleased to reveal them, Human Reason could not have discovered; and those, which, even now they are revealed, Human Reason cannot fully account for, and perfectly comprehend."(1) How is it possible then that Reason or "the moral nature in man" can approve as good, or appreciate the fitness of, doctrines which in their very nature are beyond the criterion of reason?(2) What reply, for instance, can reason give to any appeal to it regarding the doctrine of the Trinity or of the Incarnation? If doctrines the truth and goodness of which are apparent do not afford any evidence of Divine Revelation, how can doctrines which Reason can neither discover nor comprehend attest the Divine origin of miracles? Dr. Mozley clearly recognizes that they cannot do so. "The proof of a revelation," he says, and we may add, "the proof of a miracle—itself a species of revelation—which is contained in the substance of a revelation has this inherent check or limit in it: viz. that it cannot reach to what is undiscoverable by reason. Internal evidence is itself an appeal to reason, because at every step the test is our own appreciation of such and such an idea or doctrine, our own perception of its fitness; but human reason cannot in the nature of the case prove that which, by the very hypothesis, lies beyond human reason."(3) It naturally follows that no doctrine which lies beyond reason, and therefore requires the attestation of miracles, СКАЧАТЬ