Continental Monthly , Vol. 5, No. 6, June, 1864. Various

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      In examining that theory, at the first, a suspicious thing strikes a calm observer. It is the reckless way in which M. Renan deals with his authorities. For, be it remarked that, with only one or two outside hints in Josephus and Tacitus, the Four Gospels contain all that we know of the 'Life of Jesus.' They are formally and professedly His biographies. They were expressly written to present the outlines of His life and teaching in connected form. All that we know of Him, His birth, life, and death, is contained in these four narrations. The utmost learning and the utmost simplicity here stand side by side. The most unlearned reader of The Continental is just as well informed, with the Four Gospels in his hand, as any 'member' of any 'Academy' under the sun. Out of these Four Gospels, M. Renan has to construct his 'Life of Jesus.' But he has a theory, and that theory does not seem to be the one set forth in the Four Gospels; so he just rejects whatever goes against his theory, garbles, clips, denies, assents, and colors, with an assurance, amusing for its impudence, if it were not so criminal for its recklessness.

      On the very threshold he asserts, in the teeth of his sole authorities, that Jesus was born in Nazareth! He refers his startled reader to a footnote. That footnote informs him that the 'assessment under Quirinus, by which He is sought to be connected with Bethlehem,' took place ten years after. We are to take this on M. Renan's sole authority. We are to fling the Gospels over on the strength of a footnote! Now it is simply impossible that M. Renan can be ignorant that there are very satisfactory ways of explaining this difficulty, otherwise than by charging a forgery. Josephus, whom he cites to prove the assessment to be ten years after, would have informed him that the preliminary enrolment took place at the time mentioned, and that it did extend over Herod's dominions. Moreover, the authorities for this last fact are not Christian only, as he says. They are Josephus, a Jew, and Suetonius, a pagan.

      This is only an instance, on the threshold, of what occurs, a hundred times, in the book. Any statement which stands in the way of the writer's hypothesis, is swept out of existence at one pen-stroke. Calm historical relations, evidently most essential portions of the writings, are treated as forgeries, or deceptions, without a condescending why or wherefore, if they embarrass the writer.

      That large portion of the Gospels, the miracles, is scarcely worth a thought from M. Renan. He dismisses the whole question of miracles with a bon mot. 'Many people followed Jesus into the desert. Thanks to their extreme frugality, they lived there. They naturally believed they saw in that a miracle.' Now is not that wonderful! The circumstantial relation of the miraculous feeding is supposed to be satisfactorily explained by people 'naturally believing' that frugality was 'a miracle'! But the great miracle of all, the miracle which seals the story, which gives ground of hope and faith to all Christian men, that miracle, without which they have always felt the Gospel would be preached in vain, that grand consummating and awful miracle, which flashed brightness into the sepulchre, which shot the light of immortality athwart the darkness of Death, and gave mortal man a sure grasp on immortality, that great crowning miracle, the resurrection of our Lord, on which so much depended, which so many jealous eyes were watching, which was so early asserted on the very spot where it claims to have occurred—this M. Renan treats as unworthy serious refutation. It is not even necessary to try to disprove it. It is simply sufficient for him to mention 'the strong imagination of Mary Magdalene,' and to exclaim so beautifully!—'Divine power of love, sacred moments in which the passion of a hallucinated woman gives to the world a resurrected God!'

      There it is! The doctrine of the resurrection, and all that clings around it for humanity, the doctrine preached always as one of the foundations of the faith ('because he preached unto them Jesus and the resurrection'), and the fact of the resurrection, the fact always put forth as the clinching argument, the justification of the whole story, thrown into the face of Jew and Greek as a perpetual challenge—this doctrine and this fact are disposed of by a bit of sickly sentiment!

      Now, this sort of thing may be very rhetorical, and very beautiful, when done up in approved, sentimental French, but it is certainly neither logical nor philosophical. We have a right to insist that M. Renan shall come with no theory which compels him to reject half the facts unexamined, and to garble and misuse half the rest. Those facts stand on the same ground as all the others. The same authority which tells us that Christ lived at Nazareth, tells us also that He fed five thousand with five loaves and two small fishes. M. Renan accepts the first statement, without examination, and denies the second, without examination. He does this because he has made up his mind beforehand that prima facie a miracle is impossible. But that carries us out of the line of historical investigation altogether. That is a question of metaphysics. M. Renan's decision of the question is not admitted by an means universally, not even frequently. The truer decision as well as the more philosophical is that, prima facie, all things are possible, except contradictions.

      At all events, we hold that the Four Evangelists stand on their own merits. They are not to be declared impostors, either in whole or in part, beforehand, in order to save a metaphysical theory.

      The same logical viciousness shows itself in M. Renan's treatment of the Prophets. Daniel never could have written the book attributed to him, he says, because that book contains statements of fact which occurred long after Daniel! That is to say, M. Renan does not believe in such a thing as prophecy, and, by consequence, Daniel never wrote the book of Daniel! This is taking things for granted with a witness.

      And, by the way, we may as well ease our minds just here concerning another trick of the school to which M. Renan belongs, and of which he furnishes many marked examples. We mean the trick of arbitrarily deciding by what they are pleased to call 'philological criticism,' all about all the books and nearly all the chapters in the Bible. 'Learned men are agreed that such and such chapters were not written by Isaiah.' 'It is clear, from internal evidence of style, that this book was made up of earlier scattered memoranda.' 'These chapters, it is evident, were not written till such and such a time.' 'The best critics are agreed that this narration was added long after the writing of the book.' This is the way they write, to the astonishment of the simple.

      When we were younger, this sort of talk seemed to our simplicity to be exceedingly imposing. We actually believed that there were a set of people, in Germany, at least, who could look at a Hebrew chapter and tell you who wrote it, when he wrote it, how he wrote it, and why; and the who, when, how, and why, should be each different from those mentioned by the author of the book himself. As years removed the credulous simplicity of childhood, we found out that this was only a trick of the trade. We discovered that no two of these doctors agreed among themselves, that the line of argument they followed would disprove the authorship of any page ever written, that decisions from difference of style, wise as they might be, philologically, were, rationally and logically, nonsensical; for Burns, no doubt, wrote his letters as well as his poems, and Shakspeare's 'Sonnets' were written by the hand that wrote 'King Lear,' although, according to these wise doctors, it is assumed to be utterly impossible that the same man can use two styles, or that a man at seventy will write otherwise than he did at thirty. In short, we discovered that there is nothing more arbitrary, more opinionated, and more unphilosophical than this 'philological criticism.' Applied, as these wonderful German doctors apply it, to any book ever penned, and it can be shown, 'as the result of high critical ability,' that no author ever wrote his own book. It is the easiest thing in the world to prove that Shakspeare never wrote 'Shakspeare,' that Milton never wrote 'Paradise Lost,' that 'Johnson's Dictionary' just 'growed' like Topsey, and was never made at all, and, to name small things with great, that M. Renan never wrote the 'Life of Jesus.'

      When we read, then, that 'it is certain that Isaiah never wrote this chapter,' that 'St. John could not possibly have written the fourth Gospel,' that 'this book is composed, undoubtedly, of fragments of earlier writings,' or that 'this' other 'is the growth of a certain school,' we advise simple Christians to take it easy. They are to understand that the world goes on much as usual, and that their family Bibles still contain the old Table of Contents. There has been no wonderful discovery made, СКАЧАТЬ