The Christian Faith Under Modern Searchlights Part 1

The Christian Faith Under Modern Searchlights.

by William Hallock Johnson.

Introduction

It was my good fortune to hear the lectures contained in this volume when they were given in the Miller Chapel of Princeton Theological Seminary. The high estimate I then formed of them has since been enhanced by the reading of the proof-sheets.

Professor Johnson is a well-trained student of philosophy and for some years has been professionally engaged in the teaching of New Testament criticism. He may therefore be trusted as a competent judge of the issues that are raised by anti-Christian thought in the two great fields of contemporary controversy.

The only view of Christianity worth contending for in any serious way is that which regards it as a supernatural revelation. The author states his own position in the first lecture. This position is antagonized by those who hold a naturalistic or pantheistic view of the world and also by those who, whatever may be their philosophy, are using the weapons of historical criticism to discredit miraculous Christianity.

I can imagine that there are two cla.s.ses of Christians for whom these lectures will have only a moderate interest: those who are possessed of a strong and aggressive faith and who are impatient of all discussion that seems to carry with it the implication that their religious convictions stand in need of any defense; and those who, by reason of their easy acquiescence in the conclusions of a minimizing theology, look upon such discussions as having a tendency to divide the household of faith and to divert attention from the activities of the Church.

There is, however, I am confident, a large cla.s.s of men in and out of the Church who would welcome a clear statement of the case of Christianity in the light of current debate and to men of this cla.s.s I have great pleasure in commending the present volume.

The merit of these lectures consists largely in the fact that the author takes a comprehensive survey of the latest phases of anti-Christian thought, that he has a firm hold upon the central and vital questions involved in the great debate, and that he does not allow himself to be hampered by dealing needlessly with side issues. He is keen and penetrating in his criticism of those who belittle the evidence in support of revealed religion, and generous, sometimes to a fault, in his appreciation of writers with whose dominant ideas he has but scant sympathy. Of his learning and logical ac.u.men there is no doubt and his fairness in controversy is above reproach.

As the t.i.tle of this volume suggests, we have no reason to fear that the Christian faith will suffer loss by reason of the fierce light of criticism which now beats upon it. We must not undervalue learning nor shrink from a searching scrutiny of our beliefs. The truth of Christianity is not hard to discover when truth is sought through the medium of normal vision. But our opponents must remember that when inquiry is entered upon amid the blinding mists of philosophic preconception and historic prejudice the best instruments of investigation will fail to overcome the condition of "low visibility"

which confronts the seeker. The searchlight is of little use in a fog.

FRANCIS L. PATTON.

Preface

A deep unsettlement of belief is characteristic of our age. We prize the doubt that low kinds and simpler ages existed without; an interrogation point is held to be the badge of mental superiority. While this unsettlement is to be deplored when it leads, as it does in so many cases, to the shipwreck of faith and even of morals, there is yet a certain exhilaration in living in a critical age. The challenge to faith, meeting us at every point, rouses from dogmatic slumber and dead orthodoxy. We realize that the faith which is to survive must be not simply a traditional faith, but an intelligent faith, sending its roots down deep into reason and experience, and blossoming upward in the flowers and fruits of character and of good works. As character receives its crown in the times of persecution, so perhaps faith may grow strongest in an age of doubt: it was the doubter among the disciples who at last made the boldest confession of faith. A restless age may at last heed the invitation, "Come unto Me; I will give you rest."

These lectures, delivered at Princeton Theological Seminary in February, 1914, under the t.i.tle of "The Christian Faith in the Light of Modern Knowledge," have now been revised with the addition of new matter. They were written in the conviction that what Christianity has most to fear is ignorance and prejudice and presupposition; that the Christian Faith, with its motto, "Come and see," welcomes the fullest investigation; and that every advance in knowledge, whatever temporary perplexities it may occasion, will in the end reveal more fully the intrinsic excellence of the Christian religion and establish more firmly its sovereign claim to be from heaven and not from men.

W. H. J.

_Lincoln University, Pa._

I

What Is the Christian Faith?

If every rational discussion, as Cicero has said, should begin with a definition, it would be well at the outset to try to answer the question which forms the t.i.tle of this lecture. Of the definitions which may be given of the Christian Faith two may be selected as typical: (1) it is the faith in the providence and love of G.o.d which Jesus exercised and exemplified; or (2) it is the faith of which Jesus Himself is the object. In the one case the essence of Christianity will be found in the simple precepts of the Peasant-Prophet of Galilee, in the other in the developed Christology of the Apostle Paul.

It is safe to say that the average Christian will not be satisfied with either of these definitions. He looks to Jesus, it is true, as his Teacher and Example, but he also trusts Him as his Redeemer and worships Him as his Lord. The real question at issue is whether original Christianity, the religion which Jesus taught, was thus inclusive of doctrine as well as ethics. Does Christianity in its essence include Christology? The attempt to answer this question will not only introduce our general theme but will bring us into the heart of it. It will be convenient to consider in order: I. The Christianity of the New Testament Writers; II. Primitive Christianity and Pauline Christianity; III. The Christianity of Jesus and of Paul; and IV. The Dilemma of Historical Criticism.

I. THE CHRISTIANITY OF THE NEW TESTAMENT WRITERS

The scientific study of the New Testament has brought clearly to light the individual traits of the various writers, but has shown at the same time the striking agreement of these writers in their fundamental conception of the Christian Faith. For those who set forth objectively the words and ministry of Jesus as well as for those who deal more explicitly with doctrinal interpretation, the centre of interest lies in the Person, the Pa.s.sion and the Resurrection of Christ. It may be well to ill.u.s.trate this unity of standpoint, while the fact of it is so generally conceded that it needs no elaborate proof.

In the Apocalypse the sacrificial expression, "the Lamb," occurs at least twenty-eight times; and the central figure is that of the Lamb that was slain but is now seated upon the throne. In the First Epistle of John, Jesus is described as the propitiation for sin (ii. 2; iv. 10), and as the Son of G.o.d throughout the book. In First Peter the readers are addressed as those who have been begotten again to a living hope by the Resurrection (i. 3), and redeemed by the precious blood of Christ (i. 19). The Epistle to the Hebrews is saturated with the language of the sacrificial ritual, and describes the priestly work of Christ who tasted death, put away sin, and ever lives in the heavenly sanctuary to make intercession. The Christological element is of course very prominent in Paul's Epistles. According to the Book of Acts, the Apostles preached Jesus and the Resurrection (iv. 2; xvii. 18, etc.).

The death of Christ, mentioned some thirteen times, the Resurrection, mentioned or implied twenty times, and the forgiveness of sins, mentioned in more or less close connection with these eight times,[1]

were the central themes of apostolic preaching, which included in the case of Peter, an eye-witness, the teaching and mighty words of Jesus (ii. 22; x. 36-38).

1: See especially v. 30, 31; x. 39, 40, 43; xiii. 37-39.

In the Gospels it will be found that almost exactly one-third of the textual material (in the Westcott and Hort edition about eighty out of the two hundred and forty pages) is taken up with events connected with the Pa.s.sion and Resurrection, including the incidents and teachings of the Pa.s.sion week. In Luke the proportion is somewhat smaller (some sixteen out of seventy-three pages) than in the other Gospels; but that the Pa.s.sion is equally prominent in the mind of the writer is shown by the fact that the shadow of it is projected back even to chapter ix.

51, and that in Luke alone the "exodus" at Jerusalem is the theme of conversation in the Transfiguration scene (ix. 31). Even Mark, showing least of all, it used to be said, the influence of later theological reflection, has been called a history of the Pa.s.sion with an introduction. As Harnack has said: "The whole work of Mark is so disposed and composed that death and resurrection appear as the aim of the entire presentation."[2]

2: "Aus Wissenschaft und Leben," II, 1911, p. 217.

The centre of interest for the Evangelists as well as for Paul and the author of Hebrews is Christ and Him crucified, the Pa.s.sion and Resurrection. It may be said, though, that the interest of the Evangelists is a biographical one, an interest in a beloved teacher or martyred leader, comparable with that of Plato and Xenophon in the last days and words of Socrates, and not a distinctly theological interest such as Paul felt in the death of Christ, as intimately connected with his own experience of redemption from sin.

One answer to this is that the interest of the Evangelists is not merely in the death but in the resurrection of Jesus. It is worthy also of note that the author of the Fourth Gospel and First Epistle of John has shown that, to one New Testament writer at least, description and interpretation were equally important. John's description of the death of Christ is as detailed and as objective as that of the other Gospel writers; yet his interpretation of the Pa.s.sion as a propitiation for sin (I John ii. 2; iv. 10) is the same as that of the Apostle Paul. While John places the words "Lamb of G.o.d" in the mouth of the Baptist (i. 29, 36), and uses the expression, "the blood of Jesus his Son who cleanses us from all sin" (I John i. 7), he never, except possibly in a veiled way, places the language of sacrifice in the mouth of Jesus Himself.

There is no reason to doubt that the other Evangelists who record the thrice repeated prediction of the Crucifixion (see Mark viii. 31; ix.

12; x. 33, and parallels) would, equally with John, be interested in its doctrinal interpretation. Such an interpretation is in fact suggested by the words of Jesus Himself. At the Last Supper, He brought His death into connection with the forgiveness of sins, and when He spoke of it as a "ransom for many"[3] used language which is naturally interpreted in a sacrificial sense. Luke, it is true, nowhere uses the word "ransom," but there is no reason to doubt that he shared the Pauline view of the death of Christ. This is clearly indicated by the expression, "purchased with his own blood," contained in one of the "we-sections" of Acts (xx. 28), and in fact by the words of the risen Jesus (Luke xxiv. 46, 47). As the altar was central in the Old Testament, so, from the standpoint of its writers, is the Pa.s.sion in the New Testament.

3: ??t??? ??t? p????? [lytron anti pollon]. Mark x. 45; Matt. xx. 28.

It is needless to show in detail that an exalted view of the person of Christ is with the New Testament writers connected with the central place which they a.s.sign to His death and resurrection. Mark, whose Christology is thought to be least developed, may be taken as a single example. In the opening scene of the ministry, as in the Transfiguration scene, the divine voice says: "Thou art (this is) my beloved Son" (i.

11; ix. 7); and in the closing scene the centurion exclaims, "Truly this man was the Son of G.o.d" (or a son of G.o.d, Mark xv. 39). The climax of the narrative is said to be the confession of Peter, "Thou art the Christ" (viii. 29); and Jesus alludes to Himself as "the Son," above prophets and men and angels (xii. 6; xiii. 32). At the trial, in answer to the solemn question of the high priest, "Art thou the Christ, the Son of the blessed?" He said, "I am" (xiv. 61-62). Bousset admits that the three first Gospels differ from the Fourth only in degree,[4] and in his latest work he says that if the phrase "Son of G.o.d" (i. 1), omitted in many ma.n.u.scripts of Mark, is really an interpolation, it is a suitable one as indicating the theme of the book.[5] Wrede even says the Gospel of Mark belongs in a sense to the history of dogma.[6]

4: "Was Wissen Wir von Jesus?" 1904, p. 54.

5: "Kyrios Christos," 1913, p. 70, note 1, and p. 65.

6: See Schweitzer: "Von Reimarus zu Wrede," p. 336; E. T., "Quest of the Historical Jesus," p. 337.

For the writers of the New Testament, leaving out for the present the question of sources, in spite of differences in time and place and race and circ.u.mstances, and by implication for the various circles of readers, Jewish, Greek and Roman, whom they addressed, there was but one kind of Christianity, one gospel of the Kingdom and the Cross and the Son of G.o.d.

II. PRIMITIVE CHRISTIANITY AND PAULINE CHRISTIANITY

It is a.s.serted that the striking unanimity of the New Testament writers in their view of Christianity is not due to the teaching of Jesus, but to the powerful influence of the Apostle Paul. The statement is made in many quarters that not Jesus but Paul was the virtual founder of Christianity, so far as its central doctrines, its inst.i.tutions, its worship of a divine Christ, and its world-wide propaganda are concerned.

In Paul, it is said, the gospel of a simple piety and a pure ethic, the gospel of Jesus, was so overlaid by the incrustations of dogma that its true nature was hidden until rediscovered by modern criticism; and it had thus lost the simplicity that is in Christ. It was Paul himself, whose missionary labours carried the gospel throughout Europe, that really preached "another gospel." As Schweitzer, following Kalthoff, suggests with some irony, there was, under this supposition, "an immediate declension from and falsification of a pure original principle" in Christianity, comparable only to the Fall in the moral history of mankind.[7]

7: "Von Reimarus zu Wrede," p. 312; E. T., "Quest, etc.," p. 314.

The teaching of the primitive apostles is sometimes declared to be an intermediate step between the gospel of Jesus and the doctrinal Christianity of Paul. It is desirable then to compare the Pauline teaching, first with the teaching of the other apostles and the Jerusalem church, and then with the teaching of Jesus.

When we examine the historical situation, the lines of connection between Paul and the primitive apostles and the Jerusalem church are so many and so strong as practically to negative the supposition of a fundamental difference between them in their conception of the gospel.

(1) If Luke had written the Fourth Gospel, the case would be different; but Luke wrote (a.s.suming his authorship of the Third Gospel and the Acts)[8] the Gospel which contains the Sermon on the Mount and the parables of the Good Samaritan and the Prodigal Son. When one remembers that Luke was the intimate companion of Paul and his co-labourer in missionary work before he wrote his Gospel, that he derived his material largely from "eye-witnesses of the word," and that afterwards he recorded the teaching of both Peter and Paul in the Acts, it is clear that Luke himself saw no essential difference between the Christianity of the primitive apostles and that of Paul, and it becomes improbable that such a difference existed.