The Lost Gospel and Its Contents Part 1

The Lost Gospel and Its Contents.

by Michael F. Sadler.

PREFACE.

This book is ent.i.tled "The Lost Gospel" because the book to which it is an answer is an attempt to discredit the Supernatural element of Christianity by undermining the authority of our present Gospels in favour of an earlier form of the narrative which has perished.

It seemed to me that, if the author of "Supernatural Religion" proved his point, and demonstrated that the Fathers of the Second Century quoted Gospels earlier than those which we now possess, then the evidence for the Supernatural itself, considered as apart from the particular books in which the records of it are contained, would be strengthened; if, that is, it could be shown that this earlier form of the narrative contained the same Supernatural Story.

The author of "Supernatural Religion," whilst he has utterly failed to show that the Fathers in question have used earlier Gospels, has, to my mind, proved to demonstration that, if they have quoted earlier narratives, those accounts contain, not only substantially, but in detail, the same Gospel which we now possess, and in a form rather more suggestive of the Supernatural. So that, if he has been successful, the author has only succeeded in proving that the Gospel narrative itself, in a written form, is at least fifty or sixty years older than the books which he attempts to discredit.

With respect to Justin Martyr, to the bearing of whose writings on this subject I have devoted the greater part of my book, I can only say that, in my examination of his works, my bias was with the author of "Supernatural Religion." I had hitherto believed that this Father, being a native of Palestine, and living so near to the time of the Apostles, was acquainted with views of certain great truths which he had derived from traditions of the oral teaching of the Apostles, and the possession of which made him in some measure an independent witness for the views in question; but I confess that, on a closer examination of his writings, I was somewhat disappointed, for I found that he had no knowledge of our Lord and of His teaching worth speaking of, except what he might be fairly a.s.sumed to have derived from our present New Testament.

I have to acknowledge my obligations to Messrs. Clark, of Edinburgh, for allowing me to make somewhat copious extracts from the writings of Justin in their ante-Nicene Library. This has saved a Parish Priest like myself much time and trouble. I believe that in all cases of importance in which I have altered the translation, or felt that there was a doubt, I have given the original from Otto's edition (Jena, 1842).

THE LOST GOSPEL.

SECTION I.

INTRODUCTORY.

In the following pages I have examined the conclusions at which the author of a book ent.i.tled "Supernatural Religion" has a.s.sumed to have arrived.

The method and contents of the work in question may be thus described.

The work is ent.i.tled "Supernatural Religion, an Inquiry into the Reality of Divine Revelation." Its contents occupy two volumes of about 500 pages each, so that we have in it an elaborate attack upon Christianity of very considerable length. The first 200 pages of the first volume are filled with arguments to prove that a Revelation, such as the one we profess to believe in, supernatural in its origin and nature and attested by miracles, is simply incredible, and so, on no account, no matter how evidenced, to be received.

But, inasmuch as the author has to face the fact, that the Christian Religion professes to be attested by miracles performed at a very late period in the history of the world, and said to have been witnessed by very large numbers of persons, and related very fully in certain books called the Canonical Gospels, which the whole body of Christians have, from a very early period indeed, received as written by eye-witnesses, or by the companions of eye-witnesses, the remaining 800 pages are occupied with attempts at disparaging the testimony of these writings.

In order to this, the Christian Fathers and heretical writers of a certain period are examined, to ascertain whether they quoted the four Evangelists. The period from which the writer chooses his witnesses to the use of the four Evangelists, is most unwarrantably and arbitrarily restricted to the first ninety years of the second century (100-185 or so). We shall have ample means for showing that this limitation was for a purpose.

The array of witnesses examined runs thus: Clement of Rome, Barnabas, Hermas, Ignatius, Polycarp, Justin Martyr, Hegesippus, Papias of Hierapolis, the Clementines, the Epistle to Diognetus, Basilides, Valentinus, Marcion, Tatian, Dionysius of Corinth, Melito of Sardis, Claudius Apollinaris, Athenagoras, Epistle of Vienne and Lyons, Ptolemaeus and Heracleon, Celsus and the Canon of Muratori.

The examination of references, or supposed references, in these books to the first three Gospels fills above 500 pages, and the remainder (about 220) is occupied with an examination of the claims of the fourth Gospel to be considered as canonical.

The writer conducts this examination with an avowed dogmatical bias; and this, as the reader will soon see, influences the manner of his examination throughout the whole book. For instance, he never fails to give to the anti-Christian side the benefit of every doubt, or even suspicion. This leads him to make the most of the smallest discrepancy between the words of any supposed quotation in any early writer from one of our Canonical Gospels, and the words as contained in our present Gospels. If the writer quotes the Evangelist freely, with some differences, however slight, in the words, he is a.s.sumed to quote from a lost Apocryphal Gospel. If the writer gives the words as we find them in our Gospels, he attempts to show that the father or heretic need not have even seen our present Gospels; for, inasmuch as our present Gospels have many things in common which are derived from an earlier source, the quoter may have derived the words he quotes from the earlier source. If the quoter actually mentions the name of the Evangelist whose Gospel he refers to (say St. Mark), it is roundly a.s.serted that his St. Mark is not the same as ours. [Endnote 3:1]

The reader may ask, "How is it possible, against such a mode of argument, to prove the genuineness or authenticity of any book, sacred or profane?" And, of course, it is not. Such a way of conducting a controversy seems absurd, but on the author's premises it is a necessity. He a.s.serts the dogma that the Governor of the world cannot interfere by way of miracle. He has to meet the fact that the foremost religion of the world appeals to miracles, especially the miracle of the Resurrection of the Founder. For the truth of this miraculous Resurrection there is at least a thousand times more evidence than there is for any historical fact which is recorded to have occurred 1,800 years ago. Of course, if the supernatural in Christianity is impossible, and so incredible, all the witnesses to it must be discredited; and their number, their age, and their unanimity upon the princ.i.p.al points are such that the mere attempt must tax the powers of human labour and ingenuity to the uttermost.

How, then, is such a book to be met? It would take a work of twice the size to rebut all the a.s.sertions of the author, for, naturally, an answer to any a.s.sertion must take up more s.p.a.ce than the a.s.sertion.

Fortunately, in this case, we are not driven to any such course; for, as I shall show over and over again, the author has furnished us with the most ample means for his own refutation. No book that I have over read or heard of contains so much which can be met by implication from the pages of the author himself, nor can I imagine any book of such pretensions pervaded with so entire a misconception of the conditions of the problem on which he is writing.

These a.s.sertions I shall now, G.o.d helping, proceed to make good.

SECTION II.

THE WAY CLEARED.

The writers, whose testimonies to the existence or use of our present Gospels are examined by the author, are twenty-three in number. Five of these, namely, Hegesippus, Papias, Melito, Claudius Apollinaris, and Dionysius of Corinth are only known to us through fragments preserved as quotations in Eusebius and others. Six others--Basilides, Valentinus, Marcion, Ptolemaeus, Heracleon, and Celsus--are heretical or infidel writers whom we only know through notices or sc.r.a.ps of their works in the writings of the Christian Fathers who refuted them. The Epistle of the Martyrs of Vienne and Lyons is only in part preserved in the pages of Eusebius. The Canon of Muratori is a mutilated fragment of uncertain date. Athenagoras and Tatian are only known through Apologies written for the Heathen, the last of all Christian books in which to look for definite references to canonical writings. The Epistle to Diognetus is a small tract of uncertain date and authorship. The Clementine Homilies is an apocryphal work of very little value in the present discussion.

These are all the writings placed by the author as subsequent to Justin Martyr. The writers previous to Justin, of whom the author of "Supernatural Religion" makes use, are Clement of Rome (to whom we shall afterwards refer), the Epistle of Barnabas, the Pastor of Hermas, the Epistles of Ignatius, and that of Polycarp.

As I desire to take the author on his own ground whenever it is possible to do so, I shall, for argument's sake, take the author's account of the age and authority of these doc.u.ments. I shall consequently a.s.sume with him that

"None of the epistles [of Ignatius] have any value as evidence for an earlier period than the end of the second or beginning of the third century [from about 190 to 210 or so], if indeed they possess any value at all." [6:1] (Vol. i. p. 274.)

With respect to the short Epistle of Polycarp, I shall be patient of his a.s.sumption that

"Instead of proving the existence of the epistles of Ignatius, with which it is intimately a.s.sociated, it is itself discredited in proportion as they are shown to be inauthentic." (Vol. i. p. 274)

and so he

"a.s.signs it to the latter half of the second century, in so far as any genuine part of it is concerned." (P. 275)

Similarly, I shall a.s.sume that the Pastor of Hermas "may have been written about the middle of the second century" (p. 256), and, with respect to the Epistle of Barnabas, I shall take the latest date mentioned by the author of "Supernatural Religion," where he writes respecting the epistle--

"There is little or no certainty how far into the second century its composition may not reasonably be advanced. Critics are divided upon the point, a few are disposed to date the epistle about the end of the first century; others at the beginning of the second century; while a still greater number a.s.sign it to the reign of Adrian (A.D.

117-130); and others, not without reason, consider that it exhibits marks of a still later period." (Vol. i. p. 235.)

The way, then, is so far cleared that I can confine my remarks to the investigation of the supposed citations from the Canonical Gospels, to be found in the works of Justin Martyr. Before beginning this, it may be well to direct the reader's attention to the real point at issue; and this I shall have to do continually throughout my examination. The work is ent.i.tled "Supernatural Religion," and is an attack upon what the author calls "Ecclesiastical Christianity," because such Christianity sets forth the Founder of our Religion as conceived and born in a supernatural way; as doing throughout His life supernatural acts; as dying for a supernatural purpose; and as raised from the dead by a miracle, which was the sign and seal of the truth of all His supernatural claims. The attack in the book in question takes the form of a continuous effort to show that all our four Gospels are unauthentic, by showing, or attempting to show, that they were never quoted before the latter part of the second century: but the real point of attack is the supernatural in the records of Christ's Birth, Life, Death, and Resurrection.

SECTION III.

THE PRINc.i.p.aL WITNESS.--HIS RELIGIOUS VIEWS.

The examination of the quotations in Justin Martyr of the Synoptic Gospels occupies nearly one hundred and fifty pages; and deservedly so, for the acknowledged writings of this Father are, if we except the Clementine forgeries and the wild vision of Hermas, more in length than those of all the other twenty-three witnesses put together. They are also valuable because no doubts can be thrown upon their date, and because they take up, or advert to, so many subjects of interest to Christians in all ages.

The universally acknowledged writings of Justin Martyr are three:--Two Apologies addressed to the Heathen, and a Dialogue with Trypho a Jew.

The first Apology is addressed to the Emperor Antoninus Pius, and was written before the year 150 A.D. The second Apology is by some supposed to be the first in point of publication, and is addressed to the Roman people.

The contents of the two Apologies are remarkable in this respect, that Justin scruples not to bring before the heathen the very arcana of Christianity. No apologist shows so little "reserve" in stating to the heathen the mysteries of the faith. At the very outset he enunciates the doctrine of the Incarnate Logos:--

"For not only among the Greeks did Logos (or Reason) prevail to condemn these things by Socrates, but also among the barbarians were they condemned by the Logos himself, who took shape and became man, and was called Jesus Christ." [10:1] (Apol. I. 5.)

In the next chapter he sets forth the doctrine and worship of the Trinity:--