(E.) Conclusion.
We have now examined the four great doctrines of Christianity, the others either following directly from these, or not presenting any difficulty. And though, as we have shown, not one of these doctrines can be pronounced incredible, yet some of them, especially those of the Incarnation and the Atonement, certainly seem improbable. This must be fully and freely admitted. At the same time, it is only fair to remember that this improbability is distinctly lessened by the three following considerations.
First, in regard to all these doctrines we have no adequate means of deciding what is or is not probable. Reason cannot judge where it has nothing to judge by; and apart from Christianity itself, we know next to nothing as to what was God's object in creating man. If, then, these doctrines are true, their truth depends not on reason, but on revelation. All reason can do is to examine most carefully the evidence in favour of the alleged revelation. Of this we should expect it to be able to judge, but not of the doctrines themselves. We are hence in a region where we cannot trust to our own sense of the fitness of things; and therefore the Christian doctrines must not be condemned merely because we think them contrary to our reason. Moreover many thoughtful men (including Agnostics) do not consider them so. Thus the late Professor Huxley once wrote, 'I have not the slightest objection to offer a priori to all the propositions of the Three Creeds. The mysteries of the Church are child's play compared with the mysteries of Nature.'[180]
[180] Quoted with his permission in Bishop Gore's Bampton Lectures, 1891, p. 247, 1898 edition.
And this brings us to the next point, which is that many other facts which are actually true appear equally improbable at first sight; such, for instance, as the existence of the ether, or the growth of plants. Apart from experience, what an overwhelming argument could be made out against such facts as these. Yet they concern subjects which are to a great extent within our comprehension, while Christianity has to do with the nature and character of a God Who is admittedly beyond our comprehension. May not the difficulties in both cases, but especially in regard to the latter, be due to our ignorance only? The Christian doctrines, we must remember, do not claim to have been revealed in all their bearings, but only in so far as they concern ourselves.
Thirdly, it should be noticed that, though individually these doctrines may seem improbable, yet, when considered as a whole, as in all fairness they ought to be, there is a complete harmony between them. Their improbability is not cumulative. On the contrary, one often helps to explain the difficulties of another. This has been recognised by most writers, including many who can scarcely be called theologians. Thus the great Napoleon is reported to have said, 'If once the Divine character of Christ is admitted, Christian doctrine exhibits the precision and clearness of algebra; so that we are struck with admiration at its scientific connection and unity.'[181]
[181] Beauterne, Sentiment de Napoleon 1er sur le Christianisme, new edition, Paris, 1864, p. 110.
In conclusion, it must be again pointed out that we are only now considering the credibility of Christianity, and not trying to make out that it appears a probable religion, at first sight, which it plainly does not. Only its improbability is not so extremely great as to make it useless to consider the evidence in its favour. This is especially so when we remember that this improbability must have seemed far greater when Christianity was first preached than it does now, when we are so accustomed to the religion. Yet, as a matter of fact, the evidence in its favour did outweigh every difficulty, and finally convince the civilised world. What this evidence is we proceed to inquire.