REV. DR. CRAPSEY: The Christ I admit to be purely mythological….the word Christ, you know, means the anointed one….they (the Hebrews) expected the coming of that Christ….But that is purely a mythical title. (The Debate—P. 35.)
ANSWER: Did the Hebrews then expect the coming of a title? Were they looking forward to seeing the ancient throne of David restored by a title? By Messiah or Christ the Jews did not mean a name, but a man—a real flesh and bone savior, anointed or appointed by heaven.
But if the 'Christ' which the Hebrews expected was "purely mythical," what makes the same 'Christ' in the supposed Tacitus passage historical? The New Testament Jesus is Jesus Christ, and the apostle John speaks of those "who confess not that Jesus Christ is come in the flesh"—mark his words—not Christ, but Jesus Christ. The apostle does not separate the two names. There were those, then, in the early church who denied the historicity, not of a title,—for what meaning would there be in denying that a title "is come in the flesh,"—but of a person, known as Jesus Christ.
And what could the doctor mean when he speaks of a title being "mythological?" There are no mythological titles. Titles are words, and we do not speak of the historicity or the non-historicity of words. We cannot say of words as we do of men, that some are historical and others are mythical. William Tell is a myth—not the name, but the man the name stands for. William is the name of many real people, and so is Tell. There were many anointed kings, who are historical, and the question is, Is Jesus Christ—or Jesus the Anointed—also historical? To answer that Jesus is historical, but The Anointed is not, is to evade the question.
When Mosheim declares that "The prevalent opinion among early Christians was that Christ existed in appearance only," he could not have meant by 'Christ' only a title. There is no meaning in saying that a man's title "existed in appearance only?"
We do not speak of a title being born, or crucified; and when some early Christians denied that Jesus Christ was ever born or ever crucified, they had in mind not a title but a person.
In conclusion: If the 'Christ' by whom the Hebrews meant, not a mere name, but a man, was "purely mythological," as the reverend debater plainly admits (see pages 35, 36 of The Debate)—that is, if when the Hebrews said: "Christ is coming," they were under the influence of an illusion,—why may not the Christians when they say that 'Christ' has come, be also under the influence of an illusion? The Hebrew illusion said, Christ was coming; the Christian illusion says, Christ has come. The Hebrews had no evidence that 'Christ' was coming, although that expectation was a great factor in their religion; and the Christians have no more evidence for saying 'Christ' has come, although that belief is a great factor in their religion.
II
The minister of the South Congregational Church, who heard the debate, has publicly called your lecturer an "unscrupulous sophist," who "practices imposition upon a popular audience" and who "put forth sentence after sentence which every scholar present knew to be a perversion of the facts so outrageous as to be laughable."
As one of the leading morning papers said, the above "is not a reply to arguments made by Mr. Mangasarian."