Chapter VII: Part 7

At the very source of all religions, as well as in their subsequent history, women find a place to fill and a part to perform. At one time they constitute the material and furnish the ornament of licentious systems of mythology. At another, on the contrary, they are, for the heroes of those religions, objects either of pious horror or of observances at once rigorous and austere: women are considered by them as creatures full of evil and of peril; and they are accordingly thrust from their lives as men thrust from them what is a temptation and an impurity. Voluptuous pictures and adventures on the one hand, and zealous impulses of rigid asceticism on the other, constitute the two extremes to which religions in their ages of youth and of vigour are alternately prone. {282} Sometimes--and it is more fortunate for women when it is the case--they are described in the narrative of these religions, such as they really are in human life, charmers and at the same time charmed, seducers and seduced, idols and slaves; at first votaries of the enthusiasm, the victims of the errors and the passions which they at once inspire and feel. Whether Asiatic or European, rude or refined, such are the striking features with which all systems of religion, excepting Christianity, have characterised the women whom they have introduced in their narratives.

Neither of these characteristics, nor anything analogous, is met with in the Gospel and in the relations of Jesus with women. They seem irresistibly attracted towards Him, with hearts moved, imaginations struck by his manner of life, his precepts, his miracles, his language. He inspires them with feelings of tender respect and confiding admiration. The Canaanitish woman comes and addresses to Him a timid prayer for the healing of her daughter. The woman of Samaria listens to Him with eagerness, though she does not know Him: Mary seats herself at his feet, absorbed in reflections suggested by his words; and Martha proffers to Him the frank complaint that her sister assists her not, but leaves her unaided in the performance of her domestic duties. {283} The sinner draws near to Him in tears, pouring upon his feet a rare perfume, and wiping them with her hair. The adulteress, hurried into his presence by those who wished to stone her in accordance with the precepts of the Mosaic Law, remains motionless in his presence, even after her accusers have withdrawn, waiting in silence what He is about to say. Jesus receives the homage, and listens to the prayers of all these women, with the gentle gravity and impartial sympathy of a being superior and strange to earthly passion. Pure and inflexible interpreter of the Divine law, He knows and understands man's nature, and judges it with that equitable severity which nothing escapes, the excuse as little as the fault. Faith, sincerity, humanity, sorrow, repentance, touch Him without biassing the charity and the justice of his conclusions; and He expresses blame or announces pardon with the same calm serenity of authority, certain that his eye has read the depths of the heart to which his words will penetrate. {284} In his relations with the women who approach Him, there is, in short, not the slightest trace of man; nowhere does the Godhead manifest itself more winningly and with greater purity. And when there is no longer any question of these particular relations and conversations, when Jesus has no longer before him women suppliants and sinners, who are invoking his power or imploring his clemency; when it is with the position and the destiny of women in general that He is occupying himself, He affirms and defends their claims and their dignity with a sympathy at once penetrating and severe. He knows that the happiness of mankind, as well as the moral position of women, depends essentially upon the married state; He makes of the sanctity of marriage a fundamental law of Christian religion and society; He pursues adultery even into the recesses of the human heart, the human thought; He forbids divorce; He says of men, "Have ye not read, that he which made them at the beginning made them male and female? ... For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh. {283} Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away? He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so. And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery." [Footnote 121]

[Footnote 121: Matthew xix. 4-9; v. 27, 28 Mark x. 2-12.
Romans vii. 2, 3. 1 Corinthians vi. 16-18; vii. 1-11.]

Signal and striking testimony to the progressive action of God upon the human race! Jesus Christ restores to the divine law of marriage the purity and the authority that Moses had not enjoined to the Hebrews "because of the hardness of their hearts."

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VI. Jesus Christ And Children.

The sentiments expressed by Jesus Christ towards children, and the language that He uses towards them, as these appear in the Gospel narrative, must strike even the most careless reader. Let me refer to the passages themselves:--

"And they brought young children to him, that he should touch
them: and his disciples rebuked those that brought them. But
when Jesus saw it, he was much displeased, and said unto them,
Suffer the little children to come unto me, and forbid them
not: for of such is the kingdom of God. Verily I say unto you,
Whosoever shall not receive the kingdom of God as a little
child, he shall not enter therein. And he took them up in his
arms, put his hands upon them, and blessed them." [Footnote
122]

[Footnote 122: Mark x. 13-16; Matthew xix. 13-15.
Luke xviii. 15-17.]

{287}

Another day, "came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? And Jesus called a little child unto him, and set him in the midst of them, and said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven." [Footnote 123]

[Footnote 123: Matthew xviii. 1-4; Mark ix. 33-37.]

Again another day, Jesus, deploring the coldness that his preaching and his miracles frequently encountered, and that even in his closest vicinity, exclaimed, here no longer addressing his disciples, but God himself, "I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes." [Footnote 124]

[Footnote 124: Matthew xi. 25.]

What is the full meaning of these words? They are not simply the expression of that impulse of gentle benevolence excited in all hearts at the sight of children, and their innocent confidence in all who come near them. {288} Jesus Christ no doubt experienced the influence of this feeling, for He was strange to none of man's noble emotions; but his thoughts passed far beyond the children whose approach he permitted, and they merely furnished Him with the living occasion to address to men themselves his solemn warnings.

The child, I have already mentioned in these Meditations,[Footnote 125] is, for us, the image of innocence, the type of the creature fallible, yet who has not yet sinned, who knows not yet either error of understanding, or the seduction of passion, or the blinding influence of pride, or the troubles of doubt, or the extreme folly of sin, or the anguish of repentance; who follows in the first impulses of infancy only the spontaneous instincts of tender confidence in the parent to whom he is indebted for security and for love, for the first joys and the earliest blessings.

[Footnote 125: Meditation II., Christian Dogmas, p. 48.]

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Jesus does not pretend to bring men back to that fair condition, to restore to them their primitive innocence: but He comes to ransom them from sin; He brings them the hope of pardon and salvation. Confidence in God, a confidence sincere, unpretending, and loving, is that disposition which opens the soul of man to the divine blessing. This is also the disposition that the child evinces towards its parents; he calls upon them, and he hopes in them. Hence those words of Jesus: "Suffer little children to come unto me, and forbid them not, for of such is the kingdom of heaven." The way of innocence is a far better way than that of science to lead man up to God.

Science is a splendid thing; it is also a noble privilege of man that God, in creating him an intelligent and a free agent, has given him a capacity to desire and to pursue through study the truths of science, and even to attain them in a certain measure, and in a certain sphere. {290} But when science attempts to exceed that measure and to quit that sphere; when it ignores and scorns the instincts,--natural, universal, and permanent instincts, of the human soul; when it essays to set up everywhere its own torch in the place of that primitive light that lights mankind: then, and from that cause alone, science fills itself with error; and this is the very case which called forth those words of Jesus: "I praise thee, Father, Lord of heaven and of earth, that thou hast hidden these things from the wise and prudent, and hast revealed them unto babes." [Footnote 126]

[Footnote 126: Matthew xi. 25. The words [Greek text] are
better rendered, "from the learned and the prudent," than
"wise and intelligent;" "sages et intelligents," as in the
French version by Osterwald.]

VII. Jesus Christ Himself.

I have sought to gather from the Gospels the scattered facts that constitute the life of Jesus. I have searched for them in his acts, his precepts, his words: in his different relations in life. I have added nothing, exaggerated nothing; on the contrary, the life of Jesus is infinitely grander and more sublime than I have made it; his words are infinitely more profound and admiral than I have described them. And I have said nothing of the seal affixed to _his work_ and _his mission_ by his Passion; nor have I shown Jesus at Gethsemane and upon the Cross.

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According to the Bible, God is without parallel--ever the same. Jesus is also so according to the Gospel. The most perfect, the most constant unity reigns in Him: in his life as in his soul; in his language as in his acts. His action is progressive, and proportionate to the circumstances which call it forth and in the midst of which He lives; but his progress never entails any change of character or purpose. As He appears at the age of twelve, in the Temple, already full of the sentiment of his divine nature, in his reply to his mother who was searching for Him with disquietude, "Knowest thou not that I must be about my Father's business?" the same He remains and manifests himself in the whole course of his active mission--in Galilee and at Jerusalem, with his apostles and with the people, amongst the Pharisees and the Publicans, whether they be men, or women, or children who approach Him; alike before Caiaphas and Pilate, and under the eyes of the crowd pressing around to listen to Him. {292} Everywhere and in every circumstance, the same spirit animates Him; He diffuses the same light, proclaims the same law. Perfect and immutable, always at once Son of God and Son of Man, He pursues and consummates amidst all the trials and all the sorrows of human existence his divine work for the salvation of mankind.

What need to add more? How speak in detail of Jesus himself when one believes in Him, when one sees in Him God made man, acting as God alone can act, and suffering all that man can suffer to ransom mankind from sin, and save it by bringing it back to God? How sound closely the mysteries of such a person and such a purpose? What passed in that divine soul during that human existence? Who shall explain those cries of agony of Jesus in the bosom of the most absolute faith in God his father and in himself, and those moments of horror at the approach of the sacrifice without the slightest hesitation in the sacrifice, without the smallest doubt as to its efficaciousness? {293} This sublime fact, this intimate and continual intermixture of the divine and human finds no competent, no adequate expression in human speech, and the more we consider it the more difficult we find it to speak of it.

Those who have no faith in Jesus, who admit not the supernatural character of his person, of his life, and of his work, do not feel this difficulty. Having beforehand done away with God and with miracles, the history of Jesus is for them nothing more than an ordinary history, which they narrate and explain like any other biography of man. But such historians fall into a far different difficulty, and wreck themselves on a far different rock. The supernatural being and power of Jesus may be disputed, but the perfection, the sublimity of his actions and of his precepts, of his life and of his moral law, are incontestable. {294} And in effect, not only are they not contested, but they are admired and celebrated enthusiastically, and complacently, too; it would seem as if it were desired to restore to Jesus as man, and man alone, the superiority of which men deprive Him in refusing to see in Him the Godhead. But then, what incoherence, what contradictions, what falsehood, what moral impossibility in his history, such as they make it; what a series of suppositions, irreconcilable with fact, nevertheless admitted! The man they make so perfect, so sublime, becomes by turns a dreamer or a charlatan; at once dupe and deceiver: dupe of his own mystical enthusiasm in believing in his own miracles; deceiver in tampering with evidence in order to accredit himself. The history of Jesus Christ is thus but a tissue of fables and falsehood. And nevertheless the hero of this history remains perfect, sublime, incomparable; the greatest genius, the noblest heart that the world ever saw; the type of virtue and moral beauty, the supreme and rightful chief of mankind. {295} And his disciples, in their turn justly admirable, have braved everything, suffered everything, in order to abide faithful to Him and to accomplish his work. And, in effect, the work has been accomplished: the pagan world has become Christian, and the whole world has nothing better to do than to follow the example.

What a contradictory and insolvable problem they present to us instead of the one they are so anxious to suppress!

History reposes upon two foundations--positive written evidence as to facts and persons, and presumptive evidence resulting from the connection of facts and the action of persons. These two foundations are entirely lost sight of in the history of Jesus such as it is recounted, or rather constructed, in these days; it is, on the one hand, in evident and shocking contradiction with the testimony of the men who saw Jesus, or of the men who lived nearly in the time of those who had seen Him; on the other side, with the natural laws presiding over the actions of men and the course of events. {296} This does not deserve the name of historical criticism; it is a philosophical system and a romantic narrative substituted for the substantial proof and the circumstantial evidence; it is a Jesus false and impossible, made by the hand of man pretending to dethrone the real living Jesus--the Son of God.

The choice lies between the system and the mystery; between the romance of man and the purpose of God. Even in revealing himself God still interposes veils, but these veils are no falsehoods. The Gospel history of Jesus shows us God acting in ways which are not his ways of every day. This special action of God characterises also many other facts in the history of the universe; amongst others, the great fact of the actual creation, where man, at his appearance upon earth, received the first divine revelation. The supernatural does not merely date from Jesus Christ; and if a man from this motive rejects the history of Jesus, he will have to deny also a far different thing. {297} To escape this fatal necessity, men of learning have recently striven to curtail indefinitely the proportion of the supernatural in the history of Jesus, and to explain by natural means, most of the acts and circumstances of his life. A puerile attempt, which has altogether failed in the details, still leaving untouched the substance of the problem. No better success will attend the new attempt that has in these days been made, and which consists in placing the Ideal in the place of the Supernatural, and in elevating religious sentiment upon the ruins of the Christian faith. This is doing either too much or too little. The human soul is not satisfied with these leavings, nor human pride with such refusals, When one is so hardy as to pretend, in the name of the science of man in this finite world, to determine the limits of the power of God, one must be still more hardy and--dethrone God himself.

{298}

{299}

Note.

I said (p. 145) that I would indicate some instances of grammatical faults to be met with in the Scriptures, to which the character of divine inspiration cannot be assigned. Upon the subject of the books of the Old Testament I have consulted my learned confrère, M. Munk; his reply is in the precise words which follow:

"The biblical authors," he writes to me, "whose style is most
incorrect, are Ezekiel and Jeremiah. These authors, and
particularly the first, err frequently against grammar and
orthography; they are not merely influenced by the Aramean
dialect, but they disclose grammatical faults capable of being
traced to no source in any of the Semitic dialects. This remark
has also been made by Hebrew grammarians of the middle ages,
and Isaac Abrabanel (towards the close of the 15th century), in
the preface to his commentary upon Ezekiel, does not hesitate
to declare that this prophet was but superficially acquainted
with Hebrew grammar and orthography.
{300}
Nevertheless, neither Jeremiah nor Ezekiel, of whom both are
distinguished by a certain originality of style, unlike that of
any of the other Hebrew writers, is wanting in elegance,
energy, and boldness in images, and they display in the highest
degree their proficiency in the art of composition. The
following are some instances of the grave faults against
grammar to be met with in their writings:--

_Examples of Incorrect Expressions in Ezekiel._

[Transcriber's note: Hebrew text is indicated by "HHHHHH".
Some Latin characters are not exact. See the html version
for the original text.]

HHHHHH (_mischta' hawithem_), "and they worshipped" (viii.
16), a barbarism for HHHHHH (_mischta'hawîm_).

HHHHHH (_we-néschaar ani_), "and I remained" (xi. 8), for
HHHHHH (_wa-ëschaër_) or HHHHHH (_we-nischarti_).
(There are here faults both of orthography and grammar.)

HHHHHH (_ischôth_), "women" (xxiii. 44), for HHHHHH
(_nesché_). HHHHHH (_schib'a_), "his seven burnt
offerings" (xl. 26), for HHHHHH (_scheba'_). In the number
seven the masculine is used instead of the feminine.

HHHHHH (_bi-benôthayikh_), "in that thou buildest" (xvi.
31), instead of HHHHHH (_bi-benotihékh_).

HHHHHH (_be-schoubéni_), "when I returned" (xlvi. 7),
instead of HHHHHH (_be-schoubi_).

HHHHHH (_gabehâ_), "his height was exalted" (xxxi. 5),
instead of HHHHHH (_gabehâ_). The last letter is
_aleph_, for _hé_.

{301}

The Chaldean plural is used in several words, for instance:

HHHHHH (_'hittîn_), "wheat" (iv. 9), for HHHHHH
(_'hittîm_); HHHHHH (_ha-iyyîn_), "the isles," or "the
isles in the sea" (xxvi. 18), instead of HHHHHH
_(ha-iyyim_), an error in both orthography and grammar.

_Examples of Incorrect Expressions in Jeremiah._

HHHHHH (_ôbîdâ_), "I will destroy" (xlvi. 8), for HHHHHH
(_aabîdâ_).

HHHHHH (_nibbetha_), "hast thou prophesied" (xxvi. 9),
instead of HHHHHH (_nibbetha_). The syllable _bé_ has
a _yod_ instead of an _aleph_.

HHHHHH (_athanou_) "we come" (iii. 22), instead of HHHHHH
(_athinou_.).

HHHHHH (_att_), "thee" in the feminine (terminating with
_yod_ mute), for HHHHHH (_att_), a Syriasm very
frequent in Jeremiah, who often forms the second person of the
perfect fem. in HHHHHH (_t_ followed by _yod_)
instead of HHHHHH (_t_). HHHHHH (_lô_ written with
_waw_ quiescent), "not" very often for HHHHHH (_lô_
without the _waw_).

HHHHHH (_hoglath_), "shall be carried away captive" (xiii.
19), instead of HHHHHH (_hoglethâ_). The latter Chaldaism
we meet also in the Pentateuch (Leviticus xxv. 22), HHHHHH
(_we'asath_), her fruits (shall) come in." for HHHHHH
(_we'asetah_), and ibid xxvi. 34; HHHHHH
(_we-hirzath_), "she shall enjoy," for HHHHHH
(_we-hircethâ_).

{302}

With respect to the New Testament, I have required a similar notice from my son William, who has made the Greek language in general, and its deviations in the writings of the Gospel, the object of particular and careful study. I insert, also, the note which he has drawn up upon the subject:--

"On first approaching the text of the New Testament, after
having learnt the Greek language and grammar in the classical
writers, we are struck by numerous irregularities of
expression: amongst these, however, we must carefully
distinguish those which constitute merely particular and
singular modes of expression from those which are real faults.
The former are susceptible of explanation and justification by
different examples and different arguments; the latter are not
capable of being reconciled with the elementary and necessary
laws of language. Thus we may justify such or such a strange
form of conjugation or of declension, which would be accounted
a barbarism by a school boy, but which was nevertheless in
actual use in some one or other of the local dialects, written
and spoken by the Greeks.
{303}
Again, however it may have been the rule in Greek to set the
verb in the singular when used with a neuter substantive in the
plural, the rule has not been invariably observed even by the
purest classical writers, and we may justify by exceptions
collected here and there in their compositions, several
passages of the New Testament which, at first sight, might
appear amenable to a charge of solecism. Thus, in short, after
our attention having, at first sight, been arrested and our
minds disconcerted by other passages in which the sacred writer
has confounded the sense of two words which resemble each
other, as [Greek text], which signifies _summon a
witness_, and which St. Peter employs instead of [Greek
text] which means, _give testimony_,[Footnote 127] as
[Greek text], which signifies _to be incapable_, and which
St. Matthew and St. Mark employ in the sense of _being
impossible_, [Footnote 128]--as [Greek text], which
signifies the _meridian or zenith of a star_, and which,
on three occasions in the New Testament, is used in the sense
of _in the middle of the air_,--or, even when we meet
words, not merely strange to the ear, but formed without
attention to the rules and in contradiction to analogy, as
[Greek text] for [Greek text][Footnote 129]--we may again,
without any departure from logical rules, by judicious or
subtle distinctions, escape from the difficulties which the
passages suggest, and have a perfect right to do so. But after
having made allowances for the irregularities susceptible of
explanation in the language of the New Testament, there still
remain some which are real faults. The same word cannot be
written by the same hand, at an interval of but three pages,
both masculine and feminine, as the word [Greek text],
_rainbow_, in the _Apocalypse_. [Footnote 130] When
the substantive is feminine, the adjective cannot be masculine,
as [Greek text]. [Footnote 131]

[Footnote 127: 1 Peter i. 11.]

[Footnote 128: Matthew xvii. 20; Luke i. 37.]

[Footnote 129: 1 Corinthians ii 1.]

[Footnote 130: Compare iv. 3, and x. 1.]

[Footnote 131: Apocalypse xiv. 19.]

{304}

When the substantive is in the accusative, the adjective cannot be in the nominative. In such an employment of words we are able to trace in the sacred writings the hand of man, marks of human imperfection and error; and we must not forget that these faults become more numerous and grosser the greater the antiquity of the MS. in which we find them, and the purer the Jewish origin of the writer. Thus the Greek of the Apocalypse is singularly incorrect, at the same time that the imaginative turn of the expression is remarkably Hebraic. [Footnote 132] In the text, styled the received text, and which was fixed in the 16th century, many of these faults have disappeared, because it has borrowed from MSS. of then recent date. But now that biblical philosophy has mounted higher, we can discern how the copyists, one after the other, actuated by pious scruples, or thinking only to correct some error of their predecessors, have little by little effaced what appeared to them too great a departure from rules to have been written by an evangelist or an apostle. At the present day, these admitted irregularities are an element indispensible to every serious discussion respecting the nature and extent of the divine inspiration to be met with in the sacred volume.

[Footnote 132: Apocalypse i. 16; iii. 12; iv. 7;
ix. 13 & 14; xiv. 12; xvi. 13; xx. 2, &c.]

THE END.

Bradpury And Evans, Printers, Whitefriars.

{305}

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Gongora's Poetical Works. Translated, With An Historical And
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8vo. 15s.

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John Murray, Albemarle Street.