Thus the web of this identification gives way at all points, and we are forced back to the position whence we set out; so that we have again real brothers of Jesus, also two cousins distinct from these brothers, though bearing the same names with two of them, besides some apostles of the same names with both brothers and cousins. To find two pairs of sons of the same names in a family is, indeed, not so uncommon as to become a source of objection. It is, however, remarkable that the same James who in the Epistle to the Galatians is designated ἀδελφὸς Κυρίου (the Lord’s brother), must unquestionably, according to the Acts of the Apostles, be regarded as the son of Alpheus; which he could not be if this expression signified a brother. So that there is perplexity on every side, which can be solved only (and then, indeed, but negatively and without historical result) by admitting the existence of obscurity and error on this point in the New Testament writers, and even in the very earliest Christian traditions; error which, in matters of involved relationships and family names, is far more easily fallen into than avoided.[104]
We have consequently no ground for denying that the mother of Jesus bore her husband several other children besides Jesus, younger, and perhaps also older; the latter, because the representation in the New Testament that Jesus was the first-born may belong no less to the mythus than the representation of the Fathers that he was an only son.
§ 31.
VISIT OF MARY TO ELIZABETH.
The angel who announced to Mary her own approaching pregnancy, at the same time informed her ([Luke i. 36]) of that of her relative Elizabeth, with whom it was already the sixth month. Hereupon Mary immediately set out on a journey to her cousin, a visit which was attended by extraordinary occurrences; for when Elizabeth heard the salutation of Mary, the babe leaped in her womb for joy; she also became inspired, and in her exultation poured [[149]]forth an address to Mary as the future mother of the Messiah, to which Mary responded by a hymn of praise ([Luke i. 39–56]).
The rationalistic interpreter believes it to be an easy matter to give a natural explanation of this narrative of the Gospel of Luke. He is of opinion[105] that the unknown individual who excited such peculiar anticipations, in Mary, had at the same time acquainted her with the similar situation of her cousin Elizabeth. This it was which impelled Mary the more strongly to confer on the subject with her older relative. Arrived at her cousin’s dwelling, she first of all made known what had happened to herself; but upon this the narrator is silent, not wishing to repeat what he had just before described. And here the Rationalist not only supposes the address of Elizabeth to have been preceded by some communication from Mary, but imagines Mary to have related her history piecemeal, so as to allow Elizabeth to throw in sentences during the intervals. The excitement of Elizabeth—such is the continuation of the rationalistic explanation—communicated itself, according to natural laws, to the child, who, as is usual with an embryo of six months, made a movement, which was first regarded by the mother as significant, and as the consequence of the salutation, after Mary’s farther communications. Just as natural does it appear to the Rationalist that Mary should have given utterance to her Messianic expectations, confirmed as they were by Elizabeth, in a kind of psalmodic recitative, composed of reminiscences borrowed from various parts of the Old Testament.
But there is much in this explanation which positively contradicts the text. In the first place, that Elizabeth should have learned the heavenly message imparted to Mary from Mary herself. There is no trace in the narrative either of any communication preceding Elizabeth’s address, or of interruptions occasioned by farther explanations on the part of Mary. On the contrary, as it is a supernatural revelation which acquaints Mary with the pregnancy of Elizabeth, so also it is to a revelation that Elizabeth’s immediate recognition of Mary, as the chosen mother of the Messiah, is attributed.[106] As little will the other feature of this narrative—that the entrance of the mother of the Messiah occasioned a responsive movement in his mother’s womb on the part of his forerunner—bear a natural explanation. In modern times, indeed, even orthodox interpreters have inclined to this explanation, but with the modification, that Elizabeth in the first place received a revelation, in which however the child, owing to the mother’s excitement, a matter to be physiologically explained, likewise took part.[107] But the record does not represent the thing as if the excitement of the mother were the determining cause of the movement of the child; on the contrary ([v. 41]), the emotion of the mother follows the movement of the child, and Elizabeth’s own account states, that it was the salutation of Mary ([v. 44]), not indeed from its particular signification, but merely as the voice of the mother of the Messiah, which produced the movement of the unborn babe: undeniably assuming something supernatural. And indeed the supranaturalistic view of this miracle is not free from objection, even on its own ground; and hence the anxiety of the above-mentioned modern orthodox interpreters to evade it. It may be possible to conceive the human mind immediately acted upon by the divine mind, to which it is related, but how solve the difficulty of an immediate communication of the divine mind to an unintelligent embryo? And if we inquire the object of so strange a miracle, none which is worthy presents itself. Should [[150]]it be referred to the necessity that the Baptist should receive the earliest possible intimation of the work to which he was destined; still we know not how such an impression could have been made upon an embryo. Should the purpose be supposed to centre in the other individuals, in Mary or Elizabeth; they had been the recipients of far higher revelations, and were consequently already possessed of an adequate measure of insight and faith.
No fewer difficulties oppose the rationalistic than the supranaturalistic explanation of the hymn pronounced by Mary. For though it is not, like the Canticle of Zacharias ([v. 67]) and the address of Elizabeth ([v. 41]), introduced by the formula ἐπλήσθη πνεύματος ἁγίου, she was filled with the Holy Ghost, still the similarity of these utterances is so great, that the omission cannot be adduced as a proof that the narrator did not intend to represent this, equally with the other two, as the operation of the πνεῦμα (spirit). But apart from the intention of the narrator, can it be thought natural that two friends visiting one another should, even in the midst of the most extraordinary occurrences, break forth into long hymns, and that their conversation should entirely lose the character of dialogue, the natural form on such occasions? By a supernatural influence alone could the minds of the two friends be attuned to a state of elevation, so foreign to their every-day life. But if, indeed, Mary’s hymn is to be understood as the work of the Holy Spirit, it is surprising that a speech emanating immediately from the divine source of inspiration should not be more striking for its originality, but should be so interlarded with reminiscences from the Old Testament, borrowed from the song of praise spoken by the mother of Samuel ([1 Sam. ii.]) under analogous circumstances.[108] Accordingly we must admit that the compilation of this hymn, consisting of recollections from the Old Testament, was put together in a natural way; but allowing its composition to have been perfectly natural, it cannot be ascribed to the artless Mary, but to him who poetically wrought out the tradition in circulation respecting the scene in question.
Since then we find all the principal incidents of this visit inconceivable according to the supernatural interpretation; also that they will not bear a natural explanation; we are led to seek a mythical exposition of this as well as the preceding portions of the gospel history. This path has already been entered upon by others. The view of this narrative given by the anonymous E. F. in Henke’s Magazine[109] is, that it does not pourtray events as they actually did occur, but as they might have occurred; that much which the sequel taught of the destiny of their sons was carried back into the speeches of these women, which were also enriched by other features gleaned from tradition; that a true fact however lies at the bottom, namely an actual visit of Mary to Elizabeth, a joyous conversation, and the expression of gratitude to God; all which might have happened solely in virtue of the high importance attached by Orientals to the joys of maternity, even though the two mothers had been at that time ignorant of the destination of their children. This author is of opinion that Mary, when pondering over at a later period the remarkable life of her son, may often have related the happy meeting with her cousin and [[151]]their mutual expressions of thankfulness to God, and that thus the history gained currency. Horst also, who has a just conception of the fictitious nature of this section in Luke, and ably refutes the natural mode of explanation, yet himself slides unawares half-way back into it. He thinks it not improbable that Mary during her pregnancy, which was in many respects a painful one, should have visited her older and more experienced cousin, and that Elizabeth should during this visit have felt the first movement of her child: an occurrence which as it was afterwards regarded as ominous, was preserved by the oral tradition.[110]