The Fair Haven Part 5

Strauss, however, writes as follows:- "That we are not bound to the individual features of the account in the Acts is shewn by comparing it with the substance of the statement twice repeated in the language of Paul himself: for there we find that the author's own account is not accurate, and that he attributed no importance to a few variations more or less. Not only is it said on one occasion that the attendants stood dumb-foundered: on another that they fell with Paul to the ground; on one occasion that they heard the voice but saw no one; on another that they saw the light but did not hear the voice of him who spoke with Paul: but also the speech of Jesus himself, in the third repet.i.tion, gets the well known addition about "kicking against the p.r.i.c.ks," to say nothing of the fact that the appointment to the Apostleship of the Gentiles, which according to the two earlier accounts was made partly by Ananias, partly on the occasion of a subsequent vision in the Temple at Jerusalem, is in this last account incorporated in the speech of Jesus. There is no occasion to derive the three accounts of this occurrence in the Acts from different sources, and even in this case one must suppose that the author of the Acts must have remarked and reconciled the discrepancies; that he did not do so, or rather that without following his own earlier narrative he repeated it in an arbitrary form, proves to us how careless the New Testament writers are about details of this kind, important as they are to one who strives after strict historical accuracy.

"But even if the author of the Acts had gone more accurately to work, still he was not an eye witness, scarcely even a writer who took the history from the narrative of an eye witness. Even if we consider the person who in different places comprehends himself and the Apostle Paul under the word 'we' or 'us' to have been the composer of the whole work, that person was not on the occasion of the occurrence before Damascus as yet in the company of the Apostle. Into this he did not enter until much later, in the Troad, on the Apostle's second missionary journey (Acts xvi., 10). But that hypothesis with regard to the author of the Acts of the Apostles is, moreover, as we have seen above, erroneous. He only worked up into different pa.s.sages of his composition the memoranda of a temporary companion of the Apostle about the journeys performed in his company, and we are therefore not justified in considering the narrator to have been an eye witness in those pa.s.sages and sections in which the 'we' is wanting. Now among these is found the very section in which appear the two accounts of his conversion which Paul gives, first, to the Jewish people in Jerusalem, secondly, to Agrippa and Festus in Caesarea. The last occasion on which the 'we' was found was xxi., 18, that of the visit of Paul to James, and it does not appear again until xxvii., 1, when the subject is the Apostle's embarkation for Italy. Nothing therefore compels us to a.s.sume that we have in the reports of these speeches the account of any one who had been a party to the hearing of them, and, in them, Paul's own narrative of the occurrences that took place on his conversion."

The belief in the verbal inspiration of the Scriptures having been long given up by all who have considered the awful consequences which it entails, the Bible records have been opened to modern criticism:- the result has been that their general accuracy is amply proved, while at the same time the writers must be admitted to have fallen in with the feelings and customs of their own times, and must accordingly be allowed to have been occasionally guilty of what would in our own age be called inaccuracies. There is no dependence to be placed on the verbal, or indeed the substantial, accuracy of any ancient speeches, except those which we know to have been reported verbatim, they were (as with the Herodotean and Thucydidean speeches) in most cases the invention of the historian himself, as being what seemed most appropriate to be said by one in the position of the speaker. Reporting was a rare art among the ancients, and was confined to a few great centres of intellectual activity; accuracy, moreover, was not held to be of the same importance as at the present day. Yet without accurate reporting a speech perishes as soon as it is uttered, except in so far as it lives in the actions of those who hear it. Even a hundred years ago the invention of speeches was considered a matter of course, as in the well-known case of Dr.

Johnson, than whom none could be more conscientious, and--according to his lights--accurate. I may perhaps be pardoned for quoting the pa.s.sage in full from Boswell, who gives it on the authority of Mr.

John Nichols; the italics are mine. "He said that the Parliamentary debates were the only part of his writings which then gave him any compunction: BUT THAT AT THE TIME HE WROTE THEM HE HAD NO CONCEPTION THAT HE WAS IMPOSING UPON THE WORLD, THOUGH THEY WERE FREQUENTLY WRITTEN FROM VERY SLENDER MATERIALS, AND OFTEN FROM NONE AT ALL--THE MERE COINAGE OF HIS OWN IMAGINATION. HE never wrote any part of his works with equal velocity. (Boswell's Life of Johnson, chap.

lx.x.xii.)

This is an extreme case, yet there can be no question about its truth. It is only one among the very many examples which could be adduced in order to shew that the appreciation of the value of accuracy is a thing of modern date only--a thing which we owe mainly to the chemical and mechanical sciences, wherein the inestimable difference between precision and inaccuracy became most speedily apparent. If the reader will pardon an apparent digression, I would remark that that sort of care is wanted on behalf of Christianity with which a cashier in a bank counts out the money that he tenders-- counting it and recounting it as though he could never be sure enough before he allowed it to leave his hands. This caution would have saved the wasting of many lives, and the breaking of many hearts.

We, on the other hand, however reckless we may be ourselves, are in the habit of a.s.suming that any historian whom we may have occasion to consult, and on whose testimony we would fain rely, must have himself weighed and re-weighed his words as the cashier his money; an error which arises from want of that sympathy which should make us bear constantly in mind what lights men had, under what influences they wrote, and what we should ourselves have done had we been so placed as they. But if any will maintain that though the general run of ancient speeches were, as those supposed to have been reported by Johnson, pure invention, yet that it is not likely that one reporting the words of Almighty G.o.d should have failed to feel the awful responsibility of his position, we can only answer that the writer of the Acts did most indisputably so fail, as is shewn by the various reports of those words which he has himself given: if he could in the innocency of his heart do this, and at one time report the Almighty as saying this, and at another that, as though, more or less, this or that were a matter of no moment, what certainty can we have concerning such a man that inaccuracy shall not elsewhere be found in him? None. He is a warped mirror which will distort every object that it reflects.

It follows, then, that from the Acts of the Apostles we have no data for arriving at any conclusion as to the manner of Paul's change of faith, nor the circ.u.mstances connected with it. To us the accounts there given should be simply non-existent; but this is not easy, for we have heard them too often and from too early an age to be able to escape their influence; yet we must a.s.suredly ignore them if we are anxious to arrive at truth. We cannot let the story told in the Acts enter into any judgement which we may form concerning Paul's character. The desire to represent him as having been converted by miracle was very natural. He himself tells us that he saw visions, and received his apostleship by revelation--not necessarily at the time of, or immediately after, his conversion, but still at some period or other in his life; it would be the most natural thing in the world for the writer of the Acts to connect some version of one of these visions with the conversion itself: the dramatic effect would be heightened by making the change, while the change itself would be utterly unimportant in the eyes of such a writer; be this however as it may, we are only now concerned with the fact that we know nothing about Paul's conversion from the Acts of the Apostles, which should make us believe that that conversion was wrought in him by any other means, than by such an irresistible pressure of evidence as no sane person could withstand.

From the Apostle's own writings we can glean nothing about his conversion which would point in the direction of its having been sudden or miraculous. It is true that in the Epistle to the Galatians he says, "After it had pleased G.o.d to reveal his Son in me," but this expression does not preclude the supposition that his conversion may have been led up to by a gradual process, the culmination of which (if that) he alone regarded as miraculous. Thus we are forced to admit that we know nothing from any source concerning the manner and circ.u.mstances of St. Paul's change from Judaism to Christianity, and we can only conclude therefore that he changed because he found the weight of the evidence to be greater than he could resist. And this, as we have seen, is an exceedingly telling fact. The probability is, that coming much into contact with Christians through his persecution of them, and submitting them to the severest questioning, he found that they were in all respects sober plainspoken men, that their conviction was intense, their story coherent, and the doctrines which they had received simple and enn.o.bling; that these results of many inquisitions were so unvarying that he found conviction stealing gradually upon him against his will; common honesty compelled him to inquire further; the answers pointed invariably in one direction only; until at length he found himself utterly unable to resist the weight of evidence which he had collected, and resolved, perhaps at the last suddenly, to yield himself a convert to Christianity.

Strauss says that, "in the presence of the believers in Jesus," the conviction that he was a false teacher--an impostor--"must have become every day more doubtful to him. They considered it not only publicly honourable to be as convinced of his Resurrection as they were of their own life--but they shewed also a state of mind, a quiet peace, a tranquil cheerfulness, even under suffering, which put to shame the restless and joyless zeal of their persecutor. Could HE have been a false teacher who had adherents such as these? Could that have been a false pretence which gave such rest and security? on the one hand, he saw the new sect, in spite of all persecutions, nay, in consequence of them, extending their influence wider and wider round them; on the other, as their persecutor, he felt that inward tranquillity growing less and less which he could observe in so many ways in the persecuted. We cannot therefore be surprised if in hours of inward despondency and unhappiness he put to himself the question, 'Who after all is right, thou, or the crucified Galilean about whom these men are so enthusiastic?' And when he had got as far as this, the result, with his bodily and mental characteristics, naturally followed in an ecstasy in which the very same Christ whom up to this time he had so pa.s.sionately persecuted, appeared to him in all the glory of which his adherents spoke so much, shewed him the perversity and folly of his conduct, and called him to come over to his service."

The above comes simply to this, that Paul in his constant contact with Christians found that they had more to say for themselves than he could answer, and should, one would have thought, have suggested to Strauss what he supposes to have occurred to Paul, namely, that it was not likely that these men had made a mistake in thinking that they had seen Christ alive after his Crucifixion. There can be no doubt about Strauss's being right as to the Christian intensity of conviction, strenuousness of a.s.sertion, and readiness to suffer for the sake of their faith in Christ; and these are the main points with which we are concerned. We arrive therefore at the conclusion that the first Christians were sufficiently unanimous, coherent and undaunted to convince the foremost of their enemies. They were not so BEFORE the Crucifixion; they could not certainly have been made so by the Crucifixion alone; something beyond the Crucifixion must have occurred to give them such a moral ascendancy as should suffice to generate a revulsion of feeling in the mind of the persecuting Saul.

Strauss asks us to believe that this missing something is to be found in the hallucinations of two or three men whose names have not been recorded and who have left no mark of their own. Is there any occasion for answer?

It is inconceivable that he who could write the Epistle to the Romans should not also have been as able as any man who ever lived to question the early believers as to their converse with Christ, and to report faithfully the substance of what they told him. That he knew the other Apostles, that he went up to Jerusalem to hold conferences with them, that he abode fifteen days with St. Peter--as he tells us, in order "to question him"--these things are certain. The Greek word ?st???sa? is a very suggestive one. It is so easy to make too much out of anything that I hardly dare to say how strongly the use of the verb ?st??e?? suggests to me "getting at the facts of the case,"

"questioning as to how things happened," yet such would be the most obvious meaning of the word from which our own "history" and "story"

are derived. Fifteen days was time enough to give Paul the means of coming to an understanding with Peter as to what the value of Peter's story was, nor can we believe that Paul should not both receive and transmit perfectly all that he was then told. In fact, without supposing these men to be so utterly visionary that nothing durable could come out of them, there is no escape from holding that Peter was justified in firmly believing that he had seen Christ alive within a very few days of the Crucifixion, that he succeeded also in satisfying Paul that this belief was well-founded, and that in the account of Christ's reappearances, as given I. Cor. xv., we have a virtually verbatim report of what Paul heard from Peter and the other Apostles. Of course the possibility remains that Paul may have been too easily satisfied, and not have cross-examined Peter as closely as he might have done. But then Paul was converted BEFORE this interview; and this implies that he had already found a general consent among the Christians whom he had met with, that the story which he afterwards heard from Peter (or one to the same effect) was true. Whence then the unanimity of this belief? Strauss answers as before--from the hallucinations of an originally small minority. We can only again reply that for the reasons already given we find it quite impossible to agree with him.

[The quotation from Strauss given in this chapter will be found pp.

414, 415, 420, of the first volume of the English translation, published by Williams and Norgate, 1865. I believe that my brother intended to make a fresh translation from the original pa.s.sages, but he never carried out his intention, and in his MS. the page of the English translation with the first and last words of each pa.s.sage are alone given. I could hardly venture to undertake the responsibility of making a fresh translation myself, and have therefore adhered almost word for word to the published English translation--here and there, however, a trifling alteration was really irresistible on the scores alike of euphony and clearness.--W. B. O.]

CHAPTER IV--PAUL'S TESTIMONY CONSIDERED

Enough has perhaps been said to cause the reader to agree with the view of St. Paul's conversion taken above--that is to say, to make him regard the conversion as mainly, if not entirely, due to the weight of evidence afforded by the courage and consistency of the early Christians.

But, the change in Paul's mind being thus referred to causes which preclude all possibility of hallucination or ecstasy on his own part, it becomes unnecessary to discuss the attempts which have been made to explain away the miraculous character of the account given in the Acts. I believe that this account is founded upon fact, and that it is derived from some description furnished by St. Paul himself of the vision mentioned, I. Cor. xv., which again is very possibly the same as that of II. Cor. xii. For the purposes of the present investigation, however, the whole story must be set aside. At the same time it should be borne in mind, that any detraction from the historical accuracy of the writer of the Acts, is more than compensated for, by the additional weight given to the conversion of St. Paul, whom we are now able to regard as having been converted by evidence which was in itself overpowering, and which did not stand in need of any miraculous interference in order to confirm it.

It is important to observe that the testimony of Paul should carry more weight with those who are bent upon close critical investigation than that even of the Evangelists. St. Paul is one whom we know, and know well. No syllable of suspicion has ever been breathed, even in Germany, against the first four of the Epistles which have been generally a.s.signed to him; friends and foes of Christianity are alike agreed to accept them as the genuine work of the Apostle. Few figures, therefore, in ancient history stand out more clearly revealed to us than that of St. Paul, whereas a thick veil of darkness hangs over that of each one of the Evangelists. Who St.

Matthew was, and whether the gospel that we have is an original work, or a translation (as would appear from Papias, our highest authority), and how far it has been modified in translation, are things which we shall never know. The Gospels of St. Mark and St.

Luke are involved in even greater obscurity. The authorship, date, and origin of the fourth Gospel have been, and are being, even more hotly contested than those of the other three, and all that can be affirmed with certainty concerning it is, that no trace of its existence can be found before the latter half of the second century, and that the spirit of the work itself is eminently anti-Judaistic, whereas St. John appears both from the Gospels and from St. Paul's Epistles to have been a pillar of Judaism.

With St. Paul all is changed: we not only know him better than we know nine-tenths of our own most eminent countrymen of the last century, but we feel a confidence in him which grows greater and greater the more we study his character. He combines to perfection the qualities that make a good witness--capacity and integrity: add to this that his conclusions were forced upon him. We therefore feel that, whereas from a scientific point of view, the Gospel narratives can only be considered as the testimony of early and sincere writers of whom we know little or nothing, yet that in the evidence of St.

Paul we find the missing link which connects us securely with actual eye-witnesses and gives us a confidence in the general accuracy of the Gospels which they could never of themselves alone have imparted.

We could indeed ill spare either the testimony of the Evangelists or that of St. Paul, but if we were obliged to content ourselves with one only, we should choose the Apostle.

Turning then to the evidence of St. Paul as derivable from I. Cor.

xv. we find the following:

"Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received and wherein ye stand. By which also ye are saved if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures: and that He was buried, and that He rose again the third day according to the Scriptures; and that He was seen of Cephas, then of the twelve: after that He was seen of above five hundred brethren at once; of whom the greater portion remain unto this present, but some are fallen asleep. After that He was seen of James; then of all the Apostles. And last of all He was seen of me also, as of one born out of due time."

In the first place we must notice Paul's a.s.sertion that the Gospel which he was then writing was identical with that which he had originally preached. We may a.s.sume that each of the appearances of Christ here mentioned had in Paul's mind a definite time and place, derived from the account which he had received and which probably led to his conversion; the words "that which I also received" surely imply "that which I also received IN THE FIRST INSTANCE": now we know from his own mouth (Gal. i., 16, 17) that AFTER his conversion he "conferred not with flesh and blood"--"neither," he continues, "went I up to Jerusalem to them which were Apostles before me, but I went into Arabia, and returned again unto Damascus: then after three years I went up to Jerusalem to see (?st???sa?) Peter, and abode with him fifteen days, but others of the Apostles saw I none, save James the Lord's brother." Since, then, he must have heard SOME story concerning Christ's reappearances before his conversion and subsequent sojourn in Arabia, and since he had heard nothing from eye-witnesses until the time of his going up to Jerusalem three years later, it is probable that the account quoted above is the substance of what he found persisted in by the Christians whom he was persecuting at Damascus, and was at length compelled to believe. But this is very unimportant: it is more to the point to insist upon the fact that St. Paul must have received the account given I. Cor. xv., 3-8 within a very few years of the Crucifixion itself, and that it was subsequently confirmed to him by Peter, and probably by James and John, during his stay of fifteen days in Peter's house.

This account can have been nothing new even then, for it is plain that at the time of Paul's conversion the Christian Church had spread far: Paul speaks of RETURNING to Damascus, as though the writer of the Acts was right as regards the place of his conversion; but the fact of there having been a church in Damascus of sufficient importance for Paul to go thither to persecute it, involves the lapse of considerable time since the original promulgation of our Lord's Resurrection, and throws back the origin of the belief in that event to a time closely consequent upon the Crucifixion itself.

Now Paul informs us that he was told (we may a.s.sume by Peter and James) that Christ first reappeared WITHIN THREE DAYS OF THE CRUCIFIXION. There is no sufficient reason for doubting this; and one fact of weekly recurrence even to this day, affords it striking confirmation--I refer to the inst.i.tution of Sunday as the Lord's day.

We know that the observance of this day in commemoration of the Resurrection was a very early practice, nor is there anything which would seem to throw doubt upon the fact of the first "Sunday" having been also the Sunday of the Resurrection. Another confirmation of the early date a.s.signed to the Resurrection by St. Paul, is to be found in the fact that every instinct would warn the Apostles AGAINST the third day as being dangerously early, and as opening a door for the denial of the completeness of the death. The fortieth day would far more naturally have been chosen.

Turning now from the question of the date of the first reappearance to what is told us of the reappearances themselves, we find that the earliest was vouchsafed to St. Peter, which is at first sight opposed to the Evangelistic records; but this is a discrepancy upon which no stress should be laid; St. Paul might well be aware that Mary Magdalene was the first to look upon her risen Lord, and yet have preferred to dwell upon the more widely known names of Peter and his fellow Apostles. The facts are probably these, that our Lord first shewed Himself to the women, but that Peter was the first of the Apostolic body to see Him; it was natural that if our Lord did not choose to show Himself to the Apostles without preparation, Peter should have been chosen as the one best fitted to prepare them: Peter probably collected the other Apostles, and then the Redeemer shewed Himself alive to all together. This is what we should gather from St. Paul's narrative; a narrative which it would seem arbitrary to set aside in the face of St. Paul's character, opportunities and antecedent prejudices against Christianity--in the face also of the unanimity of all the records we have, as well as of the fact that the Christian religion triumphed, and of the endless difficulties attendant on the hallucination theory.

We conclude therefore that Paul was satisfied by sufficient evidence that our Lord had appeared to Peter on the third day after the Crucifixion, nor can any reasonable doubt be thrown upon the other appearances of which he tells us. It is true that on the occasion of his visit to Peter he saw none other of the Apostles save James--but there is nothing to lead us to suppose that there was any want of unanimity among them: no trace of this has come down to us, and would surely have done so if it had existed. If any dependence at all is to be placed on the writers of the New Testament it did not exist. Stronger evidence than this unanimity it would be hard to find.

Another most noticeable feature is the fewness of the recorded appearances of Christ. They commenced according to Paul (and this is virtually according to Peter and James) immediately after the Crucifixion. Paul mentions only five appearances: this does not preclude the supposition that he knew of more, nor that the women who came to the sepulchre had also seen Him, but it does seem to imply that the reappearances were few in number, and that they continued only for a very short time. They were sufficient for their purpose: one of preparation to Peter--another to the Apostles--another to the outside world, and then one or two more--but still not more than enough to establish the fact beyond all possibility of dispute. The writer of the Acts tells us that Christ was seen for a s.p.a.ce of forty days--presumably not every day, but from time to time. Now forty days is a mystical period, and one which may mean either more or less, within a week or two, than the precise time stated; it seems upon the whole most reasonable to conclude that the reappearances recorded by Paul, and some few others not recorded, extended over a period of one or two months after the Crucifixion, and that they then came to an end; for there can be no doubt that St. Paul conceived them as having ended with the appearance to the a.s.sembled Apostles mentioned I. Cor. xv., 7, and, though he does not say so expressly, there is that in the context which suggests their having been confined to a short s.p.a.ce of time.

It is perfectly clear that St. Paul did not believe that any one had seen Christ in the interval between the last recorded appearance to the eleven, and the vision granted to himself. The words "and last of all he was seen also of me AS OF ONE BORN OUT OF DUE TIME" point strongly in the direction of a lapse of some years between the second appearance to the eleven and his own vision. This confirms and is confirmed by the writer of the Acts. St. Paul never could have used the words quoted above, if he had held that the appearances which he records had been spread over a s.p.a.ce of years intervening between the Crucifixion and his own vision. Where would be the force of "born out of due time" unless the time of the previous appearances had long pa.s.sed by? But if, at the time of St. Paul's conversion, it was already many years since the last occasion upon which Christ had been seen by his disciples, we find ourselves driven back to a time closely consequent upon the Crucifixion as the only possible date of the reappearances. But this is in itself sufficient condemnation of Strauss's theory: that theory requires considerable time for the development of a perfectly unanimous and harmonious belief in the hallucinations, while every particle of evidence which we can get points in the direction of the belief in the Resurrection having followed very closely upon the Crucifixion.

To repeat: had the reappearances been due to hallucination only, they would neither have been so few in number nor have come to an end so soon. When once the mind has begun to run riot in hallucination, it is prodigal of its own inventions. Favoured believers would have been constantly seeing Christ even up to the time of Paul's letter to the Corinthians, and the Apostle would have written that even then Christ was still occasionally seen of those who trusted in him, and served him faithfully. But we meet with nothing of the sort: we are told that Christ was seen a few times shortly after the Crucifixion, then AFTER A LAPSE OF SEVERAL YEARS (I am surely warranted in saying this) Paul himself saw Him--but no one in the interval, and no one afterwards. This is not the manner of the hallucinations of uneducated people. It is altogether too sober: the state of mind from which alone so baseless a delusion could spring, is one which never could have been contented with the results which were evidently all, or nearly all, that Paul knew of. St. Paul's words cannot be set aside without more cause than Strauss has shewn: instead of betraying a tendency towards exaggeration, they contain nothing whatever, with the exception of his own vision, that is not imperatively demanded in order to account for the rise and spread of Christianity.

Concerning that vision Strauss writes as follows:

"With regard to the appearance he (Paul) witnessed--he uses the same word (?f??) as with regard to the others: he places it in the same category with them only in the last place, as he names himself the last of the Apostles, but in exactly the same rank with the others.

Thus much, therefore, Paul knew--or supposed--that the appearances which the elder disciples had seen soon after the Resurrection of Jesus had been of the same kind as that which had been, only later, vouchsafed to himself. Of what sort then was this?"

I confess that I am wholly unable to feel the force of the above.

Strauss says that Paul's vision was ecstatic--subjective and not objective--that Paul thought he saw Christ, although he never really saw him. But, says Strauss, he uses the same word for his own vision and for the appearances to the earlier Apostles: it is plain therefore that he did not suppose the earlier Apostles to have seen Christ in the same sort of way in which they saw themselves and other people, but to have seen him as Paul himself did, i.e., by supernatural revelation.

But would it not be more fair to say that Paul's using the same word for all the appearances--his own vision included--implies that he considered this last to have been no less real than those vouchsafed earlier, though he may have been perfectly well aware that it was different in kind? The use of the same word for all the appearances is quite compatible with a belief in Paul's mind that the manner in which he saw Christ was different from that in which the Apostles had seen him: indeed, so long as he believed that he had seen Christ no less really than the others, one cannot see why he should have used any other word for his own vision than that which he had applied to the others: we should even expect that he would do so, and should be surprised at his having done otherwise. That Paul did believe in the reality of his own vision is indisputable, and his use of the word ?f?? was probably dictated by a desire to a.s.sert this belief in the strongest possible way, and to place his own vision in the same category with others, which were so universally known among Christians to have been material and objective, that there was no occasion to say so. Nevertheless there is that in Paul's words on which Strauss does not dwell, but which cannot be pa.s.sed over without notice. Paul does not simply say, "and last of all he was seen also of me"--but he adds the words "as of one born out of due time."

It is impossible to say decisively that this addition implies that Paul recognised a difference in kind between the appearances, inasmuch as the words added may only refer to time--still they would explain the possible use of [?f??] in a somewhat different sense, and I cannot but think that they will suggest this possibility to the reader. They will make him feel, if he does not feel it without them, how strained a proceeding it is to bind Paul down to a rigorously identical meaning on every occasion on which the same word came from his pen, and to maintain that because he once uses it on the occasion of an appearance which he held to be vouchsafed by revelation, therefore, wherever else he uses it, he must have intended to refer to something seen by revelation: the words "as of one born out of due time" imply the utterly unlooked for and transcendent nature of the favour, and suggest, even though they do not compel, the inference that while the other Apostles had seen Christ in the common course of nature, as a visible tangible being before their waking eyes, he had himself seen Him not less truly, but still only by special and unlooked for revelation. If such thoughts were in his mind he would not probably have expressed them farther than by the touching words which he has added concerning his own vision. So much for the objection that the evidence of Paul concerning the earlier appearances is impaired by his having used the same word for them, and for the appearance to himself. It only remains therefore to review in brief the general bearings of Paul's testimony as given I. Cor. xv., 1-8.

Firstly, there is the early commencement of the reappearances: this is incompatible with hallucination, for the hallucination must be supposed to have occurred when most easy to refute, and when the spell of shame and fear was laid most heavily upon the Apostles.

Strauss maintains that the appearances were unconsciously antedated by Peter; we can only say that the circ.u.mstances of the case, as entered into more fully above, render this very improbable; that if Peter told Paul that he saw Christ on the third day after the Crucifixion, he probably firmly believed that he did see Him; and that if he believed this, he was also probably right in so believing.

Secondly, there is the fact that the reappearances were few, and extended over a short time only. Had they been due to hallucination there would have been no limit either to their number or duration.

Paul seems to have had no idea that there ever had been, or ever would be, successors to the five hundred brethren who saw Christ at one time. Some were fallen asleep--the rest would in time follow them. It is incredible that men should have so lost all count of fact, so debauched their perception of external objects, so steeped themselves in belief in dreams which had no foundation but in their own disordered brains, as to have turned the whole world after them by the sheer force of their conviction of the truth of their delusions, and yet that suddenly, within a few weeks from the commencement of this intoxication, they should have come to a dead stop and given no further sign of like extravagance. The hallucinations must have been so baseless, and would argue such an utter subordination of judgement to imagination, that instead of ceasing they must infallibly have ended in riot and disorganisation; the fact that they did cease (which cannot be denied) and that they were followed by no disorder, but by a solemn sober steadfastness of purpose, as of reasonable men in deadly earnest about a matter which had come to their knowledge, and which they held it vital for all to know--this fact alone would be sufficient to overthrow the hallucination theory. Such intemperance could never have begotten such temperance: from such a frame of mind as Strauss a.s.signs to the Apostles no religion could have come which should satisfy the highest spiritual needs of the most civilised nations of the earth for nearly two thousand years.

When, therefore, we look at the want of faith of the Apostles before the Crucifixion, and to their subsequent intense devotion; at their unanimity at their general sobriety; at the fact that they succeeded in convincing the ablest of their enemies and ultimately the whole of Europe; at the undeviating consent of all the records we have; at the early date at which the reappearances commenced,--at their small number and short duration--things so foreign to the nature of hallucination; at the excellent opportunities which Paul had for knowing what he tells us; at the plain manner in which he tells it, and the more than proof which he gave of his own conviction of its truth; at the impossibility of accounting for the rise of Christianity without the reappearance of its Founder after His Crucifixion; when we look at all these things we shall admit that it is impossible to avoid the belief that after having died, Christ DID reappear to his disciples, and that in this fact we have the only intelligible explanation of the triumph of Christianity.

CHAPTER V--A CONSIDERATION OF CERTAIN ILL-JUDGED METHODS OF DEFENCE

The reader has now heard the utmost that can be said against the historic character of the Resurrection by the ablest of its impugners. I know of nothing in any of Strauss's works which can be considered as doing better justice to his opinions than the pa.s.sages which I have quoted and, I trust, refuted. I have quoted fully, and have kept nothing in the background. If I had known of anything stronger against the Resurrection from any other source, I should certainly have produced it. I have answered in outline only, but I do not believe that I have pa.s.sed any difficulty on one side.

What then does the reader think? Was the attack so dangerous, or the defence so far to seek? I believe he will agree with me that the combat was one of no great danger when it was once fairly entered upon. But the wonder, and, let me add, the disgrace, to English divines, is that the battle should have been shirked so long. What is it that has made the name of Strauss so terrible to the ears of English Churchmen? Surely nothing but the ominous silence which has been maintained concerning him in almost all quarters of our Church.

For what can he say or do against the other miracles if he be powerless against the Resurrection? He can make sentences which sound plausible, but that is no great feat. Can he show that there is any a priori improbability whatever, in the fact of miracles having been wrought by one who died and rose from the dead? If a man did this it is a small thing that he should also walk upon the waves and command the winds. But if there is no a priori difficulty with regard to these miracles, there is certainly none other.