The Churches and Modern Thought. Vivian Phelips
it was extremely doubtful whether the authors were eye-witnesses of the events, or especially inspired by God for their task; also, that there had been subsequent interpolations by equally unknown and uninspired writers, who, to speak plainly, were nothing more nor less than forgers, actuated, possibly, by pious motives. That the writers of the Gospels were vouchsafed any unusual facilities through the indwelling of the Holy Spirit is discredited by the remarks of the apologists themselves. Thus, Dr. Robinson, in his book already referred to, alludes to St. Peter’s illiteracy, St. Mark’s poor literary attainments, and the limitations to which all the evangelists in ancient times were subjected.
We find ourselves asking the questions, “Did not God know that a time would come when we should discover that nature’s laws were not of the fragile or elastic character which our forefathers had supposed? Did He not know that we should therefore require absolute proof before we could believe that they had been broken in a bygone and credulous age?” Instead of this, the only proofs afforded us are copies of documents concocted from hearsay—we are not sure when or by whom—and from time to time fraudulently manipulated by interested though “pious” forgers. Did He, in His Omniscience, purposely allow events to take their course, and intend the story of His Son’s life upon earth to be handed down to us by the same unsatisfactory process as that of many another ancient tradition now known to be historically worthless? If ever special interference with the course of nature were necessary, surely it would be here—a miracle to prove the miracle on which our hopes are staked. Or, if this be asking too much, if it be argued that it is no longer God’s pleasure to break the laws which He has made, and that He now accomplishes His purposes by means of these laws only, how comes it that, for the safeguarding of this great truth, the most ordinary precautions have been neglected?
We are often asked to consider the yearnings of man as a proof that the thing yearned for is a reality. His yearnings, therefore, are not a negligible quantity. Do not, then, the yearnings of millions of Christians in the Roman Catholic and Greek Churches for miraculous proofs of God’s residence once upon earth count for something? Are not all the “miraculous” relics and “wonder-working” ikons a proof that man feels that God’s revelation ought to be assured to us by the continuance of miracles? In our own Church, Holman Hunt’s painting of “The Light of the World” is being sent round our colonies, to strengthen people’s belief in Jesus Christ. Why, oh why, have we not the real picture of our Saviour, bringing our God nearer to us, and enabling us to focus our thoughts on Him? I once mentioned my feeling on this subject to a clergyman, a doctor of divinity, well versed in Church history. He replied by suggesting that there was a tradition which indicated that the true likeness of our Lord had been miraculously transmitted, and that from this the great Italian painters had caught their inspiration.83 It seems hardly necessary to have recourse to the supernatural when there were natural sources available in the shape of representations of pagan gods. Thus Mercury, attired as a shepherd, with a lamb upon his shoulders, was no infrequent object in ancient art, and this has, in some cases, led to a difficulty in distinguishing between Mercury and Jesus Christ. Similarly we know that the pictures and sculptures wherein Isis is represented in the act of suckling her child Horus formed the foundation for the Christian figures and paintings of the Madonna and child.
It may be urged that we have, what is of far more importance, the picture of His character. Have we? The absolute sinlessness of Christ is one of the chief proofs held out to us of His divinity. It is described as being in itself a miracle so great that it furnishes us with sufficient grounds for belief in other miracles. Many pious and learned theists feel that the character of Christ as portrayed in the Gospels betrays imperfections. But let this pass. What do we know of His life? Let us assume that in the Gospel of St. Mark we are put in possession of the impressions of an eye-witness. St. Peter’s personal knowledge of the private life of Jesus was confined to his recollections concerning a beloved Master during the period of His public ministry. And that ministry extended over one year, or at most three years. Have not the disciples of great teachers in the past invariably extolled the perfections of their masters? Have they ever dwelt upon their imperfections? Has not the picture handed down by tradition, and afterwards committed to writing, often been that of a perfect man? That the writers of the Gospels recognised the need for Christ to appear sinless, and adopted questionable methods for their purpose, is only too evident. Dr. Robinson explains84 the disappearance from the other Gospels of St. Mark’s references to “anger,” “grief,” “groaning,” “vehemence,” etc., as being “the result of a kind of reverence which belonged to a slightly later stage of reflection, when certain traits might even seem derogatory to the dignity of the sacred character.” Comment is superfluous.
There is another difficulty of belief in the divinity of Christ, which it is all the more essential to bring into prominence because it usually receives but scant notice from the pulpit. I refer to the “ignorance” of Jesus Christ. In a review of Le Réalisme Chrétien et l’Idéalisme Grec, par L. Laberthonnière, the Church Times praises the Abbé’s conception of Christian realism, and then goes on to say: “Here is found the key to the mystery of the ignorance of Jesus Christ, and of the other limitations attributed to Him in the Gospels. There are two untenable theories—the one that He deliberately kept things back from His disciples; the other that He was Himself ignorant of His own true nature, which afterwards became known to the Church. The truth is that He had to reveal Himself by living among men, and not by giving them an abstract doctrine about Himself—a doctrine which must have been either inadequate because adjusted to their comprehension, or else incomprehensible because adjusted to a reality which was beyond them.” The plain question, however, is—Had He, or had He not, the attribute of Omniscience? Did He, or did He not, know what we now know? Are we to suppose that He pretended to be ignorant? Was He God or was He man? The usual answer is that, as Very Man, He had only the knowledge of His age (or, should we not say, of the very restricted environment selected by Himself for His activities upon earth?), but that as Very God he performed miracles, taught spiritually, as never man taught, and was sinless. This answer, however, would not be accepted by the Venerable W. M. Sinclair, Archdeacon of London, who conjectures that “when our Lord said, ‘Greater works than these shall ye do,’ He was perhaps thinking of the marvellous discoveries of surgeons and physicians in times of advanced science” [!].85 Nor would it be accepted by the Rev. David Smith, who holds that Jesus accommodated Himself to the popular idea, and “after His wont fell in with the delusion” [!].86
Конец ознакомительного фрагмента.
Текст предоставлен ООО «ЛитРес».
Прочитайте эту книгу целиком, купив полную легальную версию на ЛитРес.
Безопасно оплатить книгу можно банковской картой Visa, MasterCard, Maestro, со счета мобильного телефона, с платежного терминала, в салоне МТС или Связной, через PayPal, WebMoney, Яндекс.Деньги, QIWI Кошелек, бонусными картами или другим удобным Вам способом.