historical religions before Christianity, and after it, must take rank as substantially true. In that case the religion of the Veda, of Buddha, of Zoroaster, of Mahomet, for instance, can as little be based on unreality and self-deception as Christianity. They have secured wide acceptance from mankind. Millions have for centuries devoutly held their tenets, and to this day the followers of Sakya Muni are as numerous as the believers in the religion of Paul. If not, the objection at once falls to the ground as an argument, and the problem becomes a simple matter of evidence, which has been fully discussed and disposed of.
When we analyse the fact, it becomes apparent that, ultimately, belief in the Resurrection and Ascension resolves itself into the belief of a few or of one. It requires very little reflection to perceive that the Christian Church is founded much more upon belief in the Resurrection than on the fact itself.(1) Nothing is more undeniable than the circumstance that not more than a very small number of men are even alleged to have seen the risen Jesus. The mass of those who have believed in the Resurrection have done so because of the assurance of these few men, and perhaps because they may have been led to think that the event was predicted in Scripture. Up to this day, converts to the dogma are made, if made at all, upon the assurance of Paul and the Gospels. The vast question at last dwindles down to the inquiry: Can a few men, can one man, draw erroneous inferences and be honestly deceived by something supposed to have been seen? We presume that there can be no hesitation in giving an affirmative reply. The rest follows as a matter of
course. Others simply believe the report of those who have believed before them. In course of time, so many believe that it is considered almost outrageous to disbelieve or demand evidence. The number of those who have believed is viewed at last as an overwhelming proof of the truth of the creed.
It is a most striking and extraordinary fact that the life and teaching of Jesus have scarcely a place in the system of Paul. Had we been dependent upon him we should have had no idea of the Great Master who preached the Sermon on the Mount, and embodied pure truths in parables of such luminous simplicity. His noble morality would have remained unknown, and his lessons of rare spiritual excellence have been lost to the world. Paul sees no significance in that life, but concentrates all interest in the death and resurrection of his Messiah. In the sepulchre hewn out of the rock are deposited the teaching and example of Jesus, and from it there rises a mystic Christ lost in a halo of theology. The ecclesiastical Christianity which was mainly Paul's work has almost effaced the true work of Jesus. Too little can now be traced of that teaching, and few are the genuine records of his work which have survived the pious enthusiasm evoked by his character. Theology has done its worst with the life; and that death, which will ever be the darkest blot upon history, has been represented as the climax of divine beneficence. The Resurrection and Ascension have deified Jesus of Nazareth; but they have done so at the expense of all that was most truly sublime in his work.
The world will gain when it recognises the real character and source of such dogmas, and resigns this inheritance from the Age of Miracles. For, although we lose a faith which has long been our guide in the past, we need not now fear to walk boldly with Truth in the future, and turning away from fancied benefits to be derived from the virtue of his death, we may find real help and guidance from more earnest contemplation of the life and teaching of Jesus.
