The Supernatural in the New Testament, Possible, Credible, and Historical / Or, An Examination of the Validity of Some Recent Objections Against Christianity as a Divine Revelation

by C. A. Row

The issue which is thus raised is consequently one of the highest importance. It will be necessary therefore for us carefully to examine the mode in which it is attempted to establish the truth of these charges. The process is an extremely singular one.

When we have a set of writings before us and endeavour to estimate the amount of credulity and superstition to which their authors were a prey, the only legitimate mode of proceeding is to subject these writings to a thorough and minute examination as to the indications of credulity and superstition contained in them. Having done this, it then becomes our duty to ascertain the amount of general good sense or the want of it which is displayed by them in these or in other subjects, and then to form a general conclusion by fairly balancing the indications of credulity and good sense against each other. The author, however, [pg 292] seems not to have had the smallest idea that it is the duty of the critic to ascertain what are the facts of the case as presented by the writings, and to form a general conclusion by a careful review of the entire evidence. On the contrary, his mode of reasoning is to quote a number of opinions held by various writers, widely separated from each other in time, to charge them on the contemporaries of our Lord, and refer to nearly every passage in the New Testament which has even the remotest bearing on the subject, for the purpose of fastening these superstitions on the followers of Jesus. Such a mode of reasoning can only avail to establish a foregone conclusion.

Again: In forming a judgment on such a subject, it also behoves us most carefully to consider whether the subject-matter of the writings is or is not of such a character, that if their authors had been addicted to such gross superstitions, there would not of necessity have been frequent examples of them in their pages? Also whether the absence of such references, when the subject on which they were writing was certain to have suggested them to their minds, does not constitute a strong proof that these superstitions were not held by them? In one word, it is absurd to attempt to charge writers with boundless credulity and superstition, on the ground that a multitude of grotesque beliefs were prevalent in their day. No author can be held responsible for beliefs other than those which appear in his pages, especially when subject-matter of his writings would have been certain to call them into activity if he had entertained them.

The course pursued by the author is directly opposite to this. He has been compelled to adopt it, because it is the only method by which extreme credulity and superstition can be fastened on the writers of the [pg 293] Gospels. The available contemporary literature, besides that contained in the New Testament, which can throw light on the opinions of the followers of Jesus, is very small. The point which requires proof is that the entire Jewish nation, without any exception, was a prey to the basest superstition and credulity. Unless this can be established, the charge against the authors of the Gospels falls to the ground, except so far as it can be proved by the Gospels themselves. The contemporary proof of it, however, failing, he endeavours to substantiate his position by quoting the opinions of writers separated from the times of Jesus by several centuries, and affirming that they were held by the entire body of His contemporaries. Such a mode of reasoning is useless to support anything but a foregone conclusion.

A brief reference to the authorities relied upon will at once expose the fallacy of the argument. First, certain differences existing between the Septuagint and the Hebrew Scriptures are pressed into the service, which are no instances of either credulity or superstition. Then the frequent idolatries which prevailed among the Jews prior to the captivity are adduced as a proof of the superstitious tendencies of the Jewish mind, as if superstitions prevalent at the time of Becket were any evidence of the condition of English thought at the present day. Next the absurdities in the Apocryphal Book of Tobit are put in as evidence, although the contrary evidence afforded by the other books of the Apocrypha, which contain no traces of such superstitions, is left without mention. The writings of an Assyrian Jew who lived about three hundred and fifty years before the Christian era are about as valid to prove the opinions held by Christ and his followers as the opinions of Cicero would be in [pg 294] evidence of the beliefs of Constantine. Then reference is made to the angelology and demonology contained in the writings of Philo, who was unquestionably a contemporary of our Lord; but not the smallest hint is given to the reader that he was deeply tinged with the principles of the Neo-Platonic philosophy, a mode of thought wholly alien from that of the Palestinian Jews, or that Philo was himself an Alexandrian Jew. Next the book of Enoch is quoted, which (whenever it was written, for its date is uncertain) is unquestionably not the work of a Palestinian Jew. This book, which is an Apocalypse, contains a monstrous angelology and demonology, and abounds with extravagances. Although part of it was written prior to the Advent, other portions are clearly subsequent to it. Its author is unknown; but it is highly probable from certain resemblances of expression between it and the New Testament, that he was acquainted with portions of the latter; or, to state the theory of unbelievers, that the authors of the New Testament borrowed from it. If this view is true, then it is evident that they must have rejected its angelology and demonology, for that contained in the New Testament is utterly dissimilar in character to that which we read in the book of Enoch. As far, therefore, as the evidence of this book is concerned, it affords a distinct proof that they were not a prey to its monstrous superstitions. This remark is equally applicable to the book of Tobit, and the writings of Philo.

But there is a reference made to Philo which deserves particular notice as an exemplification of the mode adopted by those who endeavour to fix the charge of unbounded credulity on the authors of the Gospels. I cite the author.

“The belief that the sun, moon and stars were [pg 295] living entities possessed of souls was generally held by the Jews at the beginning of our era, along with Greek philosophers, and we shall presently see it expressed by the fathers. Philo Judæus considers the stars spiritual beings full of virtue and perfection, and that to them is granted lordship over other heavenly bodies, not absolute, but as viceroys under the Supreme Being. We find a similar view expressed regarding the nature of the stars in the Apocalypse, and it constantly occurs in the Talmud and Targums.”

“We find,” says the author, “a similar view expressed regarding the nature of the stars in the Apocalypse,” i.e. that the stars are spiritual beings full of virtue and perfection, and that they hold lordship over other heavenly bodies. No quotation is made from this book, but four passages are referred to in a note as proving this. They are as follows: “The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches, and the seven candlesticks which thou sawest are the seven churches.” (Rev. i. 20.) With as good reason may it be said that the book of Revelation teaches the rationality of candlesticks.

“These things saith He that hath the seven Spirits of God, and the seven stars.” (Rev. iii. 1.) It is difficult to see how this proves that the author of the Revelation was of opinion that the stars were rational entities. The next passage referred to (Rev. iv. 5) makes no mention of stars at all, but of “seven lamps of fire burning before the throne, which are the seven Spirits of God.” The last reference is: “I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit.” (Rev. ix. 1.) Here a star is spoken of as a living agent; but to refer in [pg 296] proof of this to a book which is full of symbols and is an avowed vision is ridiculous and misleading. On the contrary, the New Testament supplies the most unquestionable evidence that its writers were free from this superstition, into which even philosophers had fallen.

The next writer referred to, to prove that the followers of Jesus were a prey to credulity and superstition, is Josephus, in his narrative of the signs which preceded the destruction of Jerusalem.