Christianity. Annie Besant
illustrious friend and companion of St. Paul. … The internal evidence is now generally regarded as conclusive against this opinion. … The external evidence [ascribing it to Barnabas] is of itself weak, and should not make us hesitate for a moment in refusing to ascribe this writing to Barnabas, the apostle. … The general opinion is, that its date is not later than the middle of the second century, and that it cannot be placed earlier than some twenty or thirty years or so before. In point of style, both as respects thought and expression, a very low place must be assigned it. We know nothing certain of the region in which the author lived, or where the first readers were to be found" ("Apostolic Fathers," pp. 99, 100). The Epistle is not ascribed to Barnabas at all until the close of the second century. Eusebius marks it as "spurious" ("Eccles. Hist," bk. iii., chap. xxv). Lardner speaks of it as "probably Barnabas's, and certainly ancient" ("Credibility," pt. ii., vol. ii., p. 30). When we see the utter conflict of evidence as to the writings of all these "primitive" authors, we can scarcely wonder at the frank avowal of the Rev. Dr. Giles: "The writings of the Apostolical Fathers labour under a more heavy load of doubt and suspicion than any other ancient compositions, either sacred or profane" ("Christian Records," p. 53).
Paley, in quoting "Quadratus," does not tell us that the passage he quotes is the only writing of Quadratus extant, and is only preserved by Eusebius, who says that he takes it from an apology addressed by Quadratus to the Emperor Adrian. Adrian reigned from A.D. 117–138, and the apology must consequently have been presented between these dates. If the apology be genuine, Quadratus makes the extraordinary assertion that some of the people raised from the dead by Jesus were then living. Jesus is only recorded to have raised three people—a girl, a young man, and Lazarus; we will take their ages at ten, twenty, and thirty. "Some of" those raised cannot be less than two out of the three; we will say the two youngest. Then they were alive at the respectable ages of from 95–116, and from 105–126. The first may be taken as just within the limits of possibility; the second as beyond them; but Quadratus talks in a wholesale fashion, which quite destroys his credibility, and we can lay but little stress on the carefulness or trustworthiness of a historian who speaks in such reckless words. Added to this, we find no trace of this passage until Eusebius writes it in the fourth century, and it is well known that Eusebius was not too particular in his quotations, thinking that his duty was only to make out the best case he could. He frankly says: "We are totally unable to find even the bare vestiges of those who may have travelled the way before us; unless, perhaps, what is only presented in the slight intimations, which some in different ways have transmitted to us in certain partial narratives of the times in which they lived. … Whatsoever, therefore, we deem likely to be advantageous to the proposed subject we shall endeavour to reduce to a compact body" ("Eccles. Hist.," bk. i., chap. i). Accordingly, he produces a full Church History out of materials which are only "slight intimations," and carefully draws out in detail a path of which not "even the bare vestiges" are left. Little wonder that he had to rely so much upon his imagination, when he had to build a church, and had no straws for his bricks.
Paley brings Justin Martyr (born about A.D. 103, died about A.D. 167) as his last authority—as after his time the story may be taken as established—and says: "From Justin's works, which are still extant, might be collected a tolerably complete account of Christ's life, in all points agreeing with that which is delivered in our Scriptures; taken, indeed, in a great measure, from those Scriptures, but still proving that this account, and no other, was the account known and extant in that age" ("Evidences," p. 77). If "no other" account was extant, Justin must have largely drawn on his own imagination when he pretends to be quoting. Jesus, according to Justin, is conceived "of the Word" ("Apol.," i. 33), not of the Holy Ghost, the third person, the Holy Ghost being said to be identical with the Word; and he is thus conceived by himself. He is born, not in Bethlehem in a stable, but in a "cave near the village," because Joseph could find no lodging in Bethlehem ("Dial." 78). The magi come, not from "the East," but from Arabia ("Dial." 77). Jesus works as a carpenter, making ploughs and yokes ("Dial." 88). The story of the baptism is very different ("Dial." 88). In the trial Jesus is set on the judgment seat, and tauntingly bidden to judge his accusers ("Apol.," i. 35). All the apostles deny him, and forsake him, after he is crucified ("Apol.," i. 50). These instances might be increased, and, as we shall see later, Justin manifestly quotes from accounts other than the canonical gospels. Yet Paley pretends that "no other" account was extant, and that in the very face of Luke i. 1, which declares that "many have taken in hand" the writing of such histories. If Paley had simply said that the story of a miracle-worker, named the Anointed Saviour, who was born of a virgin, was crucified, rose and ascended into heaven, was told with many variations among the Christians. from about 100 years after his supposed birth, he would have spoken truly; and had he added to this, that the very same story was told among Egyptians and Hindoos, many hundreds of years earlier, he would have treated his readers honestly, although he might not thereby have increased their belief in the "divine origin of Christianity."
Before we pass on to the last evidences offered by Paley, which necessitate a closer investigation into the value of the testimony borne by the patristic, to the canonical, writings, it will be well to put broadly the fact, that these Fathers are simply worthless as witnesses to any matter of fact, owing to the absurd and incredible stories which they relate with the most perfect faith. Of critical faculty they have none; the most childish nonsense is accepted by them, with the gravest face; no story is too silly, no falsehood too glaring, for them to believe and to retail, in fullest confidence of its truth. Gross ignorance is one of their characteristics; they are superstitious, credulous, illiterate, to an almost incredible extent. Clement considers that "the Lord continually proves to us that there shall be a future resurrection" by the following "fact," among others: "Let us consider that wonderful sign which takes place in Eastern lands—that is, in Arabia and the countries round about. There is a certain bird which is called a phoenix. This is the only one of its kind, and lives 500 years. And when the time of its dissolution draws near that it must die, it builds itself a nest of frankincense, and myrrh, and other spices, into which, when the time is fulfilled, it enters and dies. But, as the flesh decays, a certain kind of worm is produced, which, being nourished by the juices of the dead bird, brings forth feathers. Then, when it has acquired strength, it takes up that nest in which are the bones of its parent, and, bearing these, it passes from the land of Arabia into Egypt, to the city called Heliopolis. And in open day, flying in the sight of all men, it places them on the altar of the sun, and, having done this, hastens back to its former abode. The priests then inspect the registers of the dates, and find that it has returned exactly as the 500th year was completed" (1st Epistle of Clement, chap. xxv.). Surely the evidence here should satisfy Paley as to the truth of this story: "the open day," "flying in the sight of all men," the priests inspecting the registers, and all this vouched for by Clement himself! How reliable must be the testimony of the apostolic Clement! Tertullian, the Apostolic Constitutions, and Cyril of Jerusalem mention the same tale. We have already drawn attention to that which was seen by the writers of the circular letter of the Church of Smyrna. Barnabas loses himself in a maze of allegorical meanings, and gives us some delightful instruction in natural history; he is dealing with the directions of Moses as to clean and unclean animals: "'Thou shalt not,' he says, 'eat the hare.' Wherefore? 'Thou shalt not be a corrupter of boys, nor like unto such.' Because the hare multiplies, year by year, the places of its conception; for as many years as it lives, so many foramina it has. Moreover, 'Thou shalt not eat the hyaena.' … Wherefore? Because that animal annually changes its sex, and is at one time male, and at another female. Moreover, he has rightly detested the weasel … For this animal conceives by the mouth. … Behold how well Moses legislated" (Epistle of Barnabas, chapter x.). "'And Abraham circumcised ten and eight and three hundred men of his household.' What, then, was the knowledge given to him in this? Learn the eighteen first, and then the three hundred. The ten and the eight are thus denoted—Ten by I, and Eight by H. You have Jesus. And because the cross was to express the grace by the letter T, he says also Three Hundred. He signifies, therefore, Jesus by two letters, and the cross by one. … No one has been admitted by me to a more excellent piece of knowledge than this, but I know that ye are worthy" (Ibid, chapter ix.). And this is Paley's companion of the Apostles! Ignatius tells us of the "star of Bethlehem." "A star shone forth in heaven above all other stars, and the light of which was inexpressible, while its novelty struck men with astonishment. And all the rest of the stars, with the sun and moon, formed a chorus to this star"