The Writings Of Thomas Paine Volume IV Part 12

CHAPTER II - THE NEW TESTAMENT

THE New Testament, they tell us, is founded upon the prophecies of the Old; if so, it must follow the fate of its foundation.

As it is nothing extraordinary that a woman should be with child before she was married, and that the son she might bring forth should be executed, even unjustly, I see no reason for not believing that such a woman as Mary, and such a man as Joseph, and Jesus, existed; their mere existence is a matter of indifference, about which there is no ground either to believe or to disbelieve, and which comes under the common head of, It may be so, and what then? The probability however is that there were such persons, or at least such as resembled them in part of the circ.u.mstances, because almost all romantic stories have been suggested by some actual circ.u.mstance; as the adventures of Robinson Crusoe, not a word of which is true, were suggested by the case of Alexander Selkirk.

It is not then the existence or the non-existence, of the persons that I trouble myself about; it is the fable of Jesus Christ, as told in the New Testament, and the wild and visionary doctrine raised thereon, against which I contend. The story, taking it as it is told, is blasphemously obscene. It gives an account of a young woman engaged to be married, and while under this engagement, she is, to speak plain language, debauched by a ghost, under the impious pretence, (Luke i.

35,) that "the Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee." Notwithstanding which, Joseph afterwards marries her, cohabits with her as his wife, and in his turn rivals the ghost. This is putting the story into intelligible language, and when told in this manner, there is not a priest but must be ashamed to own it. [Mary, the supposed virgin, mother of Jesus, had several other children, sons and daughters. See Matt. xiii. 55, 56.--Author.]

Obscenity in matters of faith, however wrapped up, is always a token of fable and imposture; for it is necessary to our serious belief in G.o.d, that we do not connect it with stories that run, as this does, into ludicrous interpretations. This story is, upon the face of it, the same kind of story as that of Jupiter and Leda, or Jupiter and Europa, or any of the amorous adventures of Jupiter; and shews, as is already stated in the former part of 'The Age of Reason,' that the Christian faith is built upon the heathen Mythology.

As the historical parts of the New Testament, so far as concerns Jesus Christ, are confined to a very short s.p.a.ce of time, less than two years, and all within the same country, and nearly to the same spot, the discordance of time, place, and circ.u.mstance, which detects the fallacy of the books of the Old Testament, and proves them to be impositions, cannot be expected to be found here in the same abundance. The New Testament compared with the Old, is like a farce of one act, in which there is not room for very numerous violations of the unities. There are, however, some glaring contradictions, which, exclusive of the fallacy of the pretended prophecies, are sufficient to show the story of Jesus Christ to be false.

I lay it down as a position which cannot be controverted, first, that the agreement of all the parts of a story does not prove that story to be true, because the parts may agree, and the whole may be false; secondly, that the disagreement of the parts of a story proves the whole cannot be true. The agreement does not prove truth, but the disagreement proves falsehood positively.

The history of Jesus Christ is contained in the four books ascribed to Matthew, Mark, Luke, and John.--The first chapter of Matthew begins with giving a genealogy of Jesus Christ; and in the third chapter of Luke there is also given a genealogy of Jesus Christ. Did these two agree, it would not prove the genealogy to be true, because it might nevertheless be a fabrication; but as they contradict each other in every particular, it proves falsehood absolutely. If Matthew speaks truth, Luke speaks falsehood; and if Luke speaks truth, Matthew speaks falsehood: and as there is no authority for believing one more than the other, there is no authority for believing either; and if they cannot be believed even in the very first thing they say, and set out to prove, they are not ent.i.tled to be believed in any thing they say afterwards. Truth is an uniform thing; and as to inspiration and revelation, were we to admit it, it is impossible to suppose it can be contradictory. Either then the men called apostles were imposters, or the books ascribed to them have been written by other persons, and fathered upon them, as is the case in the Old Testament.

The book of Matthew gives (i. 6), a genealogy by name from David, up, through Joseph, the husband of Mary, to Christ; and makes there to be twent eight generations. The book of Luke gives also a genealogy by name from Christ, through Joseph the husband of Mary, down to David, and makes there to be forty-three generations; besides which, there is only the two names of David and Joseph that are alike in the two lists.--I here insert both genealogical lists, and for the sake of perspicuity and comparison, have placed them both in the same direction, that is, from Joseph down to David.

Genealogy, according to Genealogy, according to Matthew. Luke.

Christ Christ 2 Joseph 2 Joseph 3 Jacob 3 Heli 4 Matthan 4 Matthat 5 Eleazer 5 Levi 6 Eliud 6 Melchl 7 Achim 7 Janna 8 Sadoc 8 Joseph 9 Azor 9 Mattathias 10 Eliakim 10 Amos 11 Abiud 11 Naum 12 Zorobabel 12 Esli 13 Salathiel 13 Nagge 14 Jechonias 14 Maath 15 Josias 15 Mattathias 16 Amon 16 Semei 17 Mana.s.ses 17 Joseph 18 Ezekias 18 Juda 19 Achaz 19 Joanna 20 Joatham 20 Rhesa 21 Ozias 21 Zorobabel 22 Joram 22 Salathiel 23 Josaphat 23 Neri 24 Asa 24 Melchi 25 Abia 25 Addi 26 Roboam 26 Cosam 27 Solomon 27 Elmodam 28 David * 28 Er 29 Jose 30 Eliezer 31 Jorim 32 Matthat 33 Levi 34 Simeon 35 Juda 36 Joseph 37 Jonan 38 Eliakim 39 Melea 40 Menan 41 Mattatha 42 Nathan 43 David

[NOTE: * From the birth of David to the birth of Christ is upwards of 1080 years; and as the life-time of Christ is not included, there are but 27 full generations. To find therefore the average age of each person mentioned in the list, at the time his first son was born, it is only necessary to divide 1080 by 27, which gives 40 years for each person. As the life-time of man was then but of the same extent it is now, it is an absurdity to suppose, that 27 following generations should all be old bachelors, before they married; and the more so, when we are told that Solomon, the next in succession to David, had a house full of wives and mistresses before he was twenty-one years of age. So far from this genealogy being a solemn truth, it is not even a reasonable lie.

The list of Luke gives about twenty-six years for the average age, and this is too much.--Author.]

Now, if these men, Matthew and Luke, set out with a falsehood between them (as these two accounts show they do) in the very commencement of their history of Jesus Christ, and of who, and of what he was, what authority (as I have before asked) is there left for believing the strange things they tell us afterwards? If they cannot be believed in their account of his natural genealogy, how are we to believe them when they tell us he was the son of G.o.d, begotten by a ghost; and that an angel announced this in secret to his mother? If they lied in one genealogy, why are we to believe them in the other? If his natural genealogy be manufactured, which it certainly is, why are we not to suppose that his celestial genealogy is manufactured also, and that the whole is fabulous? Can any man of serious reflection hazard his future happiness upon the belief of a story naturally impossible, repugnant to every idea of decency, and related by persons already detected of falsehood? Is it not more safe that we stop ourselves at the plain, pure, and unmixed belief of one G.o.d, which is deism, than that we commit ourselves on an ocean of improbable, irrational, indecent, and contradictory tales?

The first question, however, upon the books of the New Testament, as upon those of the Old, is, Are they genuine? were they written by the persons to whom they are ascribed? For it is upon this ground only that the strange things related therein have been credited. Upon this point, there is no direct proof for or against; and all that this state of a case proves is doubtfulness; and doubtfulness is the opposite of belief.

The state, therefore, that the books are in, proves against themselves as far as this kind of proof can go.

But, exclusive of this, the presumption is that the books called the Evangelists, and ascribed to Matthew, Mark, Luke, and John, were not written by Matthew, Mark, Luke, and John; and that they are impositions.

The disordered state of the history in these four books, the silence of one book upon matters related in the other, and the disagreement that is to be found among them, implies that they are the productions of some unconnected individuals, many years after the things they pretend to relate, each of whom made his own legend; and not the writings of men living intimately together, as the men called apostles are supposed to have done: in fine, that they have been manufactured, as the books of the Old Testament have been, by other persons than those whose names they bear.

The story of the angel announcing what the church calls the immaculate conception, is not so much as mentioned in the books ascribed to Mark, and John; and is differently related in Matthew and Luke. The former says the angel, appeared to Joseph; the latter says, it was to Mary; but either Joseph or Mary was the worst evidence that could have been thought of; for it was others that should have testified for them, and not they for themselves. Were any girl that is now with child to say, and even to swear it, that she was gotten with child by a ghost, and that an angel told her so, would she be believed? Certainly she would not. Why then are we to believe the same thing of another girl whom we never saw, told by n.o.body knows who, nor when, nor where? How strange and inconsistent is it, that the same circ.u.mstance that would weaken the belief even of a probable story, should be given as a motive for believing this one, that has upon the face of it every token of absolute impossibility and imposture.

The story of Herod destroying all the children under two years old, belongs altogether to the book of Matthew; not one of the rest mentions anything about it. Had such a circ.u.mstance been true, the universality of it must have made it known to all the writers, and the thing would have been too striking to have been omitted by any. This writer tell us, that Jesus escaped this slaughter, because Joseph and Mary were warned by an angel to flee with him into Egypt; but he forgot to make provision for John [the Baptist], who was then under two years of age. John, however, who staid behind, fared as well as Jesus, who fled; and therefore the story circ.u.mstantially belies itself.

Not any two of these writers agree in reciting, exactly in the same words, the written inscription, short as it is, which they tell us was put over Christ when he was crucified; and besides this, Mark says, He was crucified at the third hour, (nine in the morning;) and John says it was the sixth hour, (twelve at noon.) [According to John, (xix. 14) the sentence was not pa.s.sed till about the sixth hour (noon,) and consequently the execution could not be till the afternoon; but Mark (xv. 25) Says expressly that he was crucified at the third hour, (nine in the morning,)--Author.]

The inscription is thus stated in those books:

Matthew--This is Jesus the king of the Jews. Mark--The king of the Jews.

Luke--This is the king of the Jews. John--Jesus of Nazareth the king of the Jews.

We may infer from these circ.u.mstances, trivial as they are, that those writers, whoever they were, and in whatever time they lived, were not present at the scene. The only one of the men called apostles who appears to have been near to the spot was Peter, and when he was accused of being one of Jesus's followers, it is said, (Matthew xxvi. 74,) "Then Peter began to curse and to swear, saying, I know not the man:" yet we are now called to believe the same Peter, convicted, by their own account, of perjury. For what reason, or on what authority, should we do this?

The accounts that are given of the circ.u.mstances, that they tell us attended the crucifixion, are differently related in those four books.

The book ascribed to Matthew says 'there was darkness over all the land from the sixth hour unto the ninth hour--that the veil of the temple was rent in twain from the top to the bottom--that there was an earthquake--that the rocks rent--that the graves opened, that the bodies of many of the saints that slept arose and came out of their graves after the resurrection, and went into the holy city and appeared unto many.' Such is the account which this dashing writer of the book of Matthew gives, but in which he is not supported by the writers of the other books.

The writer of the book ascribed to Mark, in detailing the circ.u.mstances of the crucifixion, makes no mention of any earthquake, nor of the rocks rending, nor of the graves opening, nor of the dead men walking out. The writer of the book of Luke is silent also upon the same points. And as to the writer of the book of John, though he details all the circ.u.mstances of the crucifixion down to the burial of Christ, he says nothing about either the darkness--the veil of the temple--the earthquake--the rocks--the graves--nor the dead men.

Now if it had been true that these things had happened, and if the writers of these books had lived at the time they did happen, and had been the persons they are said to be--namely, the four men called apostles, Matthew, Mark, Luke, and John,--it was not possible for them, as true historians, even without the aid of inspiration, not to have recorded them. The things, supposing them to have been facts, were of too much notoriety not to have been known, and of too much importance not to have been told. All these supposed apostles must have been witnesses of the earthquake, if there had been any, for it was not possible for them to have been absent from it: the opening of the graves and resurrection of the dead men, and their walking about the city, is of still greater importance than the earthquake. An earthquake is always possible, and natural, and proves nothing; but this opening of the graves is supernatural, and directly in point to their doctrine, their cause, and their apostleship. Had it been true, it would have filled up whole chapters of those books, and been the chosen theme and general chorus of all the writers; but instead of this, little and trivial things, and mere prattling conversation of 'he said this and she said that' are often tediously detailed, while this most important of all, had it been true, is pa.s.sed off in a slovenly manner by a single dash of the pen, and that by one writer only, and not so much as hinted at by the rest.

It is an easy thing to tell a lie, but it is difficult to support the lie after it is told. The writer of the book of Matthew should have told us who the saints were that came to life again, and went into the city, and what became of them afterwards, and who it was that saw them; for he is not hardy enough to say that he saw them himself;--whether they came out naked, and all in natural buff, he-saints and she-saints, or whether they came full dressed, and where they got their dresses; whether they went to their former habitations, and reclaimed their wives, their husbands, and their property, and how they were received; whether they entered ejectments for the recovery of their possessions, or brought actions of crim. con. against the rival interlopers; whether they remained on earth, and followed their former occupation of preaching or working; or whether they died again, or went back to their graves alive, and buried themselves.

Strange indeed, that an army of saints should retum to life, and n.o.body know who they were, nor who it was that saw them, and that not a word more should be said upon the subject, nor these saints have any thing to tell us! Had it been the prophets who (as we are told) had formerly prophesied of these things, they must have had a great deal to say.

They could have told us everything, and we should have had posthumous prophecies, with notes and commentaries upon the first, a little better at least than we have now. Had it been Moses, and Aaron, and Joshua, and Samuel, and David, not an unconverted Jew had remained in all Jerusalem.

Had it been John the Baptist, and the saints of the times then present, everybody would have known them, and they would have out-preached and out-famed all the other apostles. But, instead of this, these saints are made to pop up, like Jonah's gourd in the night, for no purpose at all but to wither in the morning.--Thus much for this part of the story.

The tale of the resurrection follows that of the crucifixion; and in this as well as in that, the writers, whoever they were, disagree so much as to make it evident that none of them were there.

The book of Matthew states, that when Christ was put in the sepulchre the Jews applied to Pilate for a watch or a guard to be placed over the septilchre, to prevent the body being stolen by the disciples; and that in consequence of this request the sepulchre was made sure, sealing the stone that covered the mouth, and setting a watch. But the other books say nothing about this application, nor about the sealing, nor the guard, nor the watch; and according to their accounts, there were none.

Matthew, however, follows up this part of the story of the guard or the watch with a second part, that I shall notice in the conclusion, as it serves to detect the fallacy of those books.

The book of Matthew continues its account, and says, (xxviii. 1,) that at the end of the Sabbath, as it began to dawn, towards the first day of the week, came Mary Magdalene and the other Mary, to see the sepulchre.

Mark says it was sun-rising, and John says it was dark. Luke says it was Mary Magdalene and Joanna, and Mary the mother of James, and other women, that came to the sepulchre; and John states that Mary Magdalene came alone. So well do they agree about their first evidence! They all, however, appear to have known most about Mary Magdalene; she was a woman of large acquaintance, and it was not an ill conjecture that she might be upon the stroll. [The Bishop of Llandaff, in his famous "Apology,"

censured Paine severely for this insinuation against Mary Magdalene, but the censure really falls on our English version, which, by a chapter-heading (Luke vii.), has unwarrantably identified her as the sinful woman who anointed Jesus, and irrevocably branded her.--Editor.]

The book of Matthew goes on to say (ver. 2): "And behold there was a great earthquake, for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it" But the other books say nothing about any earthquake, nor about the angel rolling back the stone, and sitting upon it and, according to their account, there was no angel sitting there. Mark says the angel [Mark says "a young man," and Luke "two men."--Editor.] was within the sepulchre, sitting on the right side. Luke says there were two, and they were both standing up; and John says they were both sitting down, one at the head and the other at the feet.

Matthew says, that the angel that was sitting upon the stone on the outside of the sepulchre told the two Marys that Christ was risen, and that the women went away quickly. Mark says, that the women, upon seeing the stone rolled away, and wondering at it, went into the sepulchre, and that it was the angel that was sitting within on the right side, that told them so. Luke says, it was the two angels that were Standing up; and John says, it was Jesus Christ himself that told it to Mary Magdalene; and that she did not go into the sepulchre, but only stooped down and looked in.

Now, if the writers of these four books had gone into a court of justice to prove an alibi, (for it is of the nature of an alibi that is here attempted to be proved, namely, the absence of a dead body by supernatural means,) and had they given their evidence in the same contradictory manner as it is here given, they would have been in danger of having their ears cropt for perjury, and would have justly deserved it. Yet this is the evidence, and these are the books, that have been imposed upon the world as being given by divine inspiration, and as the unchangeable word of G.o.d.

The writer of the book of Matthew, after giving this account, relates a story that is not to be found in any of the other books, and which is the same I have just before alluded to. "Now," says he, [that is, after the conversation the women had had with the angel sitting upon the stone,] "behold some of the watch [meaning the watch that he had said had been placed over the sepulchre] came into the city, and shawed unto the chief priests all the things that were done; and when they were a.s.sembled with the elders and had taken counsel, they gave large money unto the soldiers, saying, Say ye, that his disciples came by night, and stole him away while we slept; and if this come to the governor's ears, we will persuade him, and secure you. So they took the money, and did as they were taught; and this saying [that his disciples stole him away] is commonly reported among the Jews until this day."

The expression, until this day, is an evidence that the book ascribed to Matthew was not written by Matthew, and that it has been manufactured long after the times and things of which it pretends to treat; for the expression implies a great length of intervening time. It would be inconsistent in us to speak in this manner of any thing happening in our own time. To give, therefore, intelligible meaning to the expression, we must suppose a lapse of some generations at least, for this manner of speaking carries the mind back to ancient time.

The absurdity also of the story is worth noticing; for it shows the writer of the book of Matthew to have been an exceeding weak and foolish man. He tells a story that contradicts itself in point of possibility; for though the guard, if there were any, might be made to say that the body was taken away while they were asleep, and to give that as a reason for their not having prevented it, that same sleep must also have prevented their knowing how, and by whom, it was done; and yet they are made to say that it was the disciples who did it. Were a man to tender his evidence of something that he should say was done, and of the manner of doing it, and of the person who did it, while he was asleep, and could know nothing of the matter, such evidence could not be received: it will do well enough for Testament evidence, but not for any thing where truth is concerned.

I come now to that part of the evidence in those books, that respects the pretended appearance of Christ after this pretended resurrection.

The writer of the book of Matthew relates, that the angel that was sitting on the stone at the mouth of the sepulchre, said to the two Marys (xxviii. 7), "Behold Christ is gone before you into Galilee, there ye shall see him; lo, I have told you." And the same writer at the next two verses (8, 9,) makes Christ himself to speak to the same purpose to these women immediately after the angel had told it to them, and that they ran quickly to tell it to the disciples; and it is said (ver. 16), "Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them; and, when they saw him, they worshipped him."

But the writer of the book of John tells us a story very different to this; for he says (xx. 19) "Then the same day at evening, being the first day of the week, [that is, the same day that Christ is said to have risen,] when the doors were shut, where the disciples were a.s.sembled, for fear of the Jews, came Jesus and stood in the midst of them."

According to Matthew the eleven were marching to Galilee, to meet Jesus in a mountain, by his own appointment, at the very time when, according to John, they were a.s.sembled in another place, and that not by appointment, but in secret, for fear of the Jews.

The writer of the book of Luke xxiv. 13, 33-36, contradicts that of Matthew more pointedly than John does; for he says expressly, that the meeting was in Jerusalem the evening of the same day that he (Christ) rose, and that the eleven were there.

Now, it is not possible, unless we admit these supposed disciples the right of wilful lying, that the writers of these books could be any of the eleven persons called disciples; for if, according to Matthew, the eleven went into Galilee to meet Jesus in a mountain by his own appointment, on the same day that he is said to have risen, Luke and John must have been two of that eleven; yet the writer of Luke says expressly, and John implies as much, that the meeting was that same day, in a house in Jerusalem; and, on the other hand, if, according to Luke and John, the eleven were a.s.sembled in a house in Jerusalem, Matthew must have been one of that eleven; yet Matthew says the meeting was in a mountain in Galilee, and consequently the evidence given in those books destroy each other.

The writer of the book of Mark says nothing about any meeting in Galilee; but he says (xvi. 12) that Christ, after his resurrection, appeared in another form to two of them, as they walked into the country, and that these two told it to the residue, who would not believe them. [This belongs to the late addition to Mark, which originally ended with xvi. 8.--Editor.] Luke also tells a story, in which he keeps Christ employed the whole of the day of this pretended resurrection, until the evening, and which totally invalidates the account of going to the mountain in Galilee. He says, that two of them, without saying which two, went that same day to a village called Emmaus, three score furlongs (seven miles and a half) from Jerusalem, and that Christ in disguise went with them, and stayed with them unto the evening, and supped with them, and then vanished out of their sight, and reappeared that same evening, at the meeting of the eleven in Jerusalem.

This is the contradictory manner in which the evidence of this pretended reappearance of Christ is stated: the only point in which the writers agree, is the skulking privacy of that reappearance; for whether it was in the recess of a mountain in Galilee, or in a shut-up house in Jerusalem, it was still skulking. To what cause then are we to a.s.sign this skulking? On the one hand, it is directly repugnant to the supposed or pretended end, that of convincing the world that Christ was risen; and, on the other hand, to have a.s.serted the publicity of it would have exposed the writers of those books to public detection; and, therefore, they have been under the necessity of making it a private affair.