But more: this religion, so born and nurtured, becomes the mistress of the earth. It is of no consequence that only a minority of men accept it. That minority hold the world in their hands. In fact, it seems from history, that any number of men, with this religion in their hearts, become half omnipotentthat twelve can take it and master humanity by its power. To-day the men who profess it can do what they will on the face of this planet. It has so seized temporal power, so moulded blind force, so mastered strengthit has so conferred wisdom and valor and might on men, that those who have accepted it have been crowned above their kind, that they go everywhere as the acknowledged leaders and lords of the race, the vanguard of humanity.
And a deception has brought all this to pass, a delusion has produced these stern realities! Here's where the wickedness stands out nakedly! Is there a true God in heaven, or is Ahriman rightful lord? Is the lying devil, after all, supreme? Is a lie as good as the truth? Why, the very earth reels beneath us! Is there any God at all? Are truth and good and God mere dreams, that a cunning fraud like this can so prosper and prevail under the white heavens!
M. Renan's 'Life of Jesus' offers me that as a most reasonable theory! Believing in a true God and a good God, being utterly incapable of believing in the lying devil it proposes to me, this pleasant theory, that, beneath the face and eyes of that true God, a poor imposture, a cheap delusion becomes, not only the holiest thing, the purest thing, the most sanctifying thing, but also the strongest thing, the most victorious thing in all the world! If ever theory so played sleight of hand with cause and effect, if it ever so mingled and mixed right and wrong, and so taught that lies and truth were about the same, we have failed to meet with it. And if ever any theory required power of gullibility like this last and newest, we have failed to hear of that.
The fact is there is no escaping the honest conclusion that, unless Jesus Christ is what He claimed to be, divine, 'God manifest in the flesh,' 'the Son of the Father,' then He was simply an impostor. (He could not have been a self-deceived fanatic.) Now any man is free to accept the last horn of this dilemma, if he chooses. It is a free country. But if he takes that, we insist that he is logically bound to call Christianity a cheat, a delusion, a snare and a curse to humanity! He shall not ask us to swallow the monstrous and immoral proposition, that this outrageous lie and imposture is the glory, the blessing and hope of humanity!
And this is what M. Ernest Renan, in most melodious sentences, proposes. This is his theory of Christianity, its origin and its success.
This is the best thing philosophic and philologic unbelief has to offer, the most rational account it has to give in the year 1864. Surely unbelief must have large faith in human nature's capacity of spiritual swallow, if men are expected to take this down, as more reasonable than what they will hear in the next pulpit!
Nay, after all, the Christian theory of Christianity is the most rational yet. It has mysteries, but it calls them mysteries, things above reason. It accepts them, and so escapes absurdityends with no means, effects from no causes, wonders that spring out of the ground, divine teachers produced by a 'charming' climate, and impostures that are holy truths! Above all, it escapes moral idiocy, and holds there is a line between right and wrong! On the whole, it is, as yet, the only theory which explains all the facts, the only one of which the consequences may be logically accepted, which makes Christ or His religion reasonable or possible.
M. Renan's 'beautiful' young Galilean carpenter, with such power over 'hallucinated' Magdalens, conducting grand picnics in that 'charming' climate, and making life a May day, is not the world's mighty Deliverer; and his miracle-mongering demagogue, claiming to be the Son of David in lying genealogies, and the Son of God in blasphemous audacity, is not the world's Teacher of all Truth and Righteousness. The new Jesus is a poor substitute for the Divine Man whom we adore.
We cannot, therefore, accept the new theory. It is not logically competent to the facts. Established on garbled evidence with painful struggles, it will not, when completed, fulfil the conditions. It is not reasonable. It is not moral. We have desired to present this view of it. The details of criticism we leave to others, who can easily deal with M. Renan. We have aimed to show, what any plain reader can see, the unreasonableness and immorality of this theory of Christianity's origin.
As long as we have faith in a righteous God, so long can we never believe that the best, purest, and holiest religion is born in fraud and trickery. M. Renan's theory declares the purity and the holiness of Christianity, and yet insists on the trickery and the fraud: therefore we must reject his theory.
So long as we believe that a true God is omnipotent, we cannot believe that fraud and deception are masters of the world. But M. Renan insists that Christianity has mastered the world, and yet declares it founded upon fraud and deception. We must therefore reject M. Renan.
The fine writing, the sentiment, the abundant 'sweetness' of the book cannot make beautiful this monstrous perversion of reason, this insidious attack on the very distinction between God and Satan.
Voltaire's theory is comparatively honest, healthy, moral. Paine's is so. These men called things by their right names. They never undertook to upset the human conscience. Ernest Renan's theory is thoroughly immoral, and he only can accept it who denies that the world is governed by moral laws at all.
We reject his Jesus as a delusion and a dream. God never created such a creature. He exists nowhere save in M. Renan's pages.
In this blind, reeling world, in this weary, painful time, while the sobs of a dumb creation break along the shores of heaven in prayer, we cannot spare the real Jesus, the world's strong Deliverer, its conquering Lord! The vision He exhibited, of a stainless humanity, omnipotent in purity, loyalty, and truth, has flashed and flamed before the eyes of men, through the long night of the ages, their beacon fire of hope, their star of faith! We cannot spare Him now. In Him all is consistent, all is reasonable, all is harmonious. The Divine Man accounts for His wisdom, vindicates the origin of His power. In the vision of His face, Christianity and all its results are the natural works of His hand.
We turn to His Life. We leave M. Renan's little novel, and turn to the Godlike life of the typal Man, the Omnipotent and Eternal Man, who redeemed humanity, and bought the world, and conquered hell and death: we turn to that life, that death, that awful resurrection, and take heart and hope. No mere amiable, sentimental, 'beautiful,' or 'charming' young man will do. The world cries for its Lord! The race He ransomed looks to the 'Lion of Judah,' the 'Captain of the Lord's Host.' The mad, half-despairing struggle we have waged all these long centuries, can find only in 'the Son of Man,' in the omnipotent 'Son of God,' its explanation and its end: 'God was manifest in the Flesh, reconciling the World unto Himself!'
ÆNONE:
A TALE OF SLAVE LIFE IN ROME
CHAPTER VII
For an instant only. When from Ænone's troubled gaze, the half-blinding film which the agitation of her apprehensive mind had gathered there, passed away, she no longer saw before her a proudly erect figure, flashing out from dark, wild eyes its defiant mastery, but a form again bent low in timorous supplication, and features once more overspread with a mingled imprint of sorrowful resignation, trusting devotion, and pleading humility.