Miracles and Supernatural Religion - James Morris Whiton (cool books to read .txt) 📗
- Author: James Morris Whiton
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supernatural Revelation, not indispensable to belief therein? What modified conception must we form, if constrained to admit that the living God, ever immanent in Nature, intervenes in Nature no more at one time than another? What, indeed, but a revised and true in place of a mistaken conception of the term _Supernatural_?
FOOTNOTES:
[35] "The Church asks, and it is entitled to ask the critic: Do you believe in the Incarnation and Resurrection of Jesus Christ?... If he replies in the negative, he has missed the way, and has put himself outside of the Church of Christ."--_The Church's One Foundation_, p. 4. [Note that "Incarnation" and "Resurrection" are terms which Dr. Nicoll construes as denoting physical miracles.]
What Dr. Nicoll here means by "outside of the Church" he indicates by saying elsewhere, that philosophers who reckon goodness as everything, and miracles as impossible, "are not Christians" (_op. cit._, p. 10).
This conditioning of Christian character upon an intellectual judgment concerning the reality of remote occurrences is both unbiblical and unethical, as well as absurd when practically applied. Some years since, Dr. E. A. Abbott, who admits no miracle in the life of Christ, published a book, _The Spirit on the Waters_, in which he inculcated the worship of Christ. Yet, according to Dr. Nicoll, such a man is no Christian!
[36] _The Miraculous Element in the Gospels_, p. 353.
VII
VII SYNOPSIS.--Account to be made of the law of atrophy through disuse.--The virgin birth and the corporeal resurrection of Jesus, the two miracles now insisted on as the irreducible minimum, affected by this law.--The vital truths of the incarnation and immortality independent of these miracles.--These truths now placed on higher ground in a truer conception of the supernatural.--The true supernatural is the spiritual, not the miraculous.--Scepticism bred from the contrary view.--The miracle narratives, while less evidential for religion, not unimportant for history.--Psychical research a needful auxiliary for the scientific critic of these.
To the true conception of the supernatural we shall presently come. But we cannot proceed without briefly reminding ourselves of the certain consequences of this now far advanced dropping of miracles by modern apologetics from their ancient use as evidences of a supernatural Revelation. We are not ignorant of the law, which holds throughout the material, the mental, and the moral realms, that disuse tends to atrophy and extinction. Disused organs cease to exist, as in the eyeless cave-fish. For centuries the story of the miraculous birth of Jesus was serviceable for confirmation of his claim to be the Son of God. In the address of the angel of the annunciation to Mary that claim is expressly rested on the miraculous conception of "the holy thing."[37] But as ethical enlightenment grows, the conviction grows that, whether the physiological ground of that claim be tenable or not, the ethical ground of it is essentially higher. _Father_ and _son_ even in human relationships are terms of more than physiological import. It is matter of frequent experience that, where the ethical character of such relationship is lacking, the physiological counts for nothing. Moreover, the divine sonship of Jesus in a purely ethical view rests on ground not only higher but incontestable. And so in our time theologians prefer to rest it on foundations that cannot be shaken, on his moral oneness with God, the divineness of his spirit, the ideal perfectness of his life. The strength of this position being realized, the world begins to hear from Christian thinkers the innovating affirmation that belief of the miraculous birth can no longer be deemed essential to Christianity; else it would not have been left unmentioned in two of the four Gospels, and in every extant Apostolic letter. And now we hear theologians saying: "I accept it, but I place it no more among the evidences of Christianity. I defend it, but cannot employ it in the defence of supernatural Revelation." Such a stage of thought is only transitional. An antiquated argument does not long survive in the world of thought.[38] Military weapons that have become unserviceable soon find their way either to the museum or the foundry. It is shortsighted not to foresee the inevitable effect on our theological material of the law of atrophy through disuse. The case of the miracle is the case of a pillar originally put in for the support of an ancient roof. When the roof has a modern truss put beneath it springing from wall to wall, the pillar becomes an obstacle, and is removed.
But as in such a case the roof, otherwise supported, does not fall in when the pillar is removed, so neither is the central Christian truth of the incarnation imperilled by any weakening or vanishing of belief in the doctrine of the virgin birth. In a discussion of the subject in Convocation at York, England, while these pages were being written, the Dean of Ripon (Dr. Boyd Carpenter) urged that it must be borne in mind that the incarnation and the virgin birth were two different things, and that some who found difficulty in the latter fully accepted the former. In a recent sermon Dr. Briggs insists likewise upon this: "The virgin birth is only one of many statements of the mode of incarnation.... The doctrine of the incarnation does not depend upon the virgin birth.... It is only a minor matter connected with the incarnation, and should have a subordinate place in the doctrine.... At the same time the virgin birth is a New Testament doctrine, and we must give it its proper place and importance.... The favorite idea of the incarnation among the people has ever been the simpler one of the virgin birth, as in the Ave Maria. The theologians have ever preferred the more profound doctrine of the Hymn of the Logos [John i. 1-18]."[39] Nay, it may even be found that the weakening of belief in the incarnation as an isolated and miraculous event may tend to promote a profounder conception of it, that brings the divine and the human into touch and union at all points instead of in one point.[40]
A similar change of thought, less remarked than its significance deserves, is concerned with that other great miracle, the corporeal resurrection of Jesus, which such writers as Dr. Nicoll couple with that of his virgin birth as the irreducible minimum of miracle, belief in which is essential to Christian discipleship.[41] For many centuries the resurrection story in the Gospels has served as the conclusive proof both of the divine sonship of Jesus,[42] and of our own resurrection to immortality.[43] In the churches it is still popularly regarded as the supreme, sufficient, and indispensable fact required for the basis of faith. But in many a Christian mind the thought has dawned, that a single fact cannot give adequate ground for the general inference of a universal principle; that a remote historical fact, however strongly attested, can evince only what _has_ taken place in a given case, not what _will_ or _must_ occur in other cases; while it is also inevitably more or less pursued by critical doubt of the attestations supporting it.
This rising tide of reflection has compelled resort to higher ground, to the inward evidences in the nature of mind that are more secure from the doubt to which all that is merely external and historical is exposed. A clear distinction has been discerned between the _real_ resurrection of Jesus--his rising from the mortal state into the immortal, and his _phenomenal_ resurrection--the manifestations of his change that are related as having been objectively witnessed. What took place in the invisible world--his real resurrection--is now more emphasized by Christian thinkers than the phenomenal resurrection in the visible world. So conservatively orthodox a writer as Dr. G. D. Boardman goes so far as to say: "After all, the real question in the matter of his resurrection is not, 'Did Christ's body rise?' That is but a subordinate, incidental issue." The real question, as Dr. Boardman admits, is, "Whether Jesus Christ himself is risen, and is alive to-day."[44] The main stress of Christian thought to-day is not laid, as formerly, on the phenomena recorded in the story of the resurrection, but on the psychological, moral, and rational evidences of a resurrection to immortality that until recent times were comparatively disregarded.[45] Meanwhile the vindication of the reality of the phenomena related of the risen Jesus, including his bodily ascension, though not a matter of indifference to many of those who have found the higher grounds of faith, has become to them of subordinate importance.
It is well for Christian faith that its supersensuous and impregnable grounds have been occupied. It is certain that ancient records of external phenomena cannot in future constitute, as heretofore, the stronghold of faith. But it is by no means yet certain that they have lost serviceableness as, at least, outworks of the stronghold. While the doctrine of the virgin birth seems to be threatened by atrophy, the doctrine of the bodily resurrection, though retired from primary to secondary rank, seems to be waiting rather for clarification by further knowledge.
Something of an objective nature certainly lies at its basis; _something_ of an external sort, not the product of mere imagination, took place. To the fact thus indefinitely stated, that hallowing of Sunday as a day of sacred and joyful observance which is coeval with the earliest traditions, and antedates all records, is an attestation as significant as any monumental marble. No hallucination theory, no gradual rise and growth of hope in the minds of a reflective few, can account for that solid primeval monument. But _what_ occurred, the reality in distinctness from any legendary accretions, we shall be better able to conclude, when the truth shall have been threshed out concerning the reality, at present strongly attested, and as strongly controverted, of certain extraordinary but occult psychical powers.[46]
A point of high significance for those who would cultivate a religious faith not liable to be affected by changes of intellectual outlook or insight is, that this lower valuation of miracle observable among Christian thinkers has not been reached through breaches made by sceptical doubts of the reality of a supernatural Revelation. They have, of course, felt the reasonableness of the difficulties with which traditional opinions have been encumbered by the advance of knowledge. But so far from giving way thereupon to doubts of the reality of divine Revelation, they have sought and found less assailable defences for their faith in it than those that sufficed their fathers. And their satisfaction therewith stands in no sympathy with those who hold it a mark of enlightenment to assume with Matthew Arnold, that "miracles do not happen." It has resulted rather from reaching the higher grounds of religious thought, on which supernatural Revelation is recognized in its essential character as distinctively moral and spiritual.
The true supernatural is the _spiritual_, not the miraculous, a higher order of Nature, not a contradiction of Nature. The Revelation of Jesus was altogether spiritual. It consisted in the ideas of God which he communicated by his ministry and teaching, by his character and life. But this, the real supernatural, was not obvious as such to his contemporaries. They looked for it in the lower region of physical effects. And here the Church also in its embryonic spiritual life, in its proneness to externalize religion in forms of rite, and creed, and organization, has thought to find it. Jesus' reproof, "Except ye see signs and wonders ye will not believe," is still pertinent to those who will not have it that the supernatural Revelation--spiritual though it be--can be recognized or believed in apart from an acknowledgment of attendant miracles, wrought in physical nature by an intervention of God. Such a contention, however, is as futile and desperate as was John Wesley's declaration, "The giving up of
FOOTNOTES:
[35] "The Church asks, and it is entitled to ask the critic: Do you believe in the Incarnation and Resurrection of Jesus Christ?... If he replies in the negative, he has missed the way, and has put himself outside of the Church of Christ."--_The Church's One Foundation_, p. 4. [Note that "Incarnation" and "Resurrection" are terms which Dr. Nicoll construes as denoting physical miracles.]
What Dr. Nicoll here means by "outside of the Church" he indicates by saying elsewhere, that philosophers who reckon goodness as everything, and miracles as impossible, "are not Christians" (_op. cit._, p. 10).
This conditioning of Christian character upon an intellectual judgment concerning the reality of remote occurrences is both unbiblical and unethical, as well as absurd when practically applied. Some years since, Dr. E. A. Abbott, who admits no miracle in the life of Christ, published a book, _The Spirit on the Waters_, in which he inculcated the worship of Christ. Yet, according to Dr. Nicoll, such a man is no Christian!
[36] _The Miraculous Element in the Gospels_, p. 353.
VII
VII SYNOPSIS.--Account to be made of the law of atrophy through disuse.--The virgin birth and the corporeal resurrection of Jesus, the two miracles now insisted on as the irreducible minimum, affected by this law.--The vital truths of the incarnation and immortality independent of these miracles.--These truths now placed on higher ground in a truer conception of the supernatural.--The true supernatural is the spiritual, not the miraculous.--Scepticism bred from the contrary view.--The miracle narratives, while less evidential for religion, not unimportant for history.--Psychical research a needful auxiliary for the scientific critic of these.
To the true conception of the supernatural we shall presently come. But we cannot proceed without briefly reminding ourselves of the certain consequences of this now far advanced dropping of miracles by modern apologetics from their ancient use as evidences of a supernatural Revelation. We are not ignorant of the law, which holds throughout the material, the mental, and the moral realms, that disuse tends to atrophy and extinction. Disused organs cease to exist, as in the eyeless cave-fish. For centuries the story of the miraculous birth of Jesus was serviceable for confirmation of his claim to be the Son of God. In the address of the angel of the annunciation to Mary that claim is expressly rested on the miraculous conception of "the holy thing."[37] But as ethical enlightenment grows, the conviction grows that, whether the physiological ground of that claim be tenable or not, the ethical ground of it is essentially higher. _Father_ and _son_ even in human relationships are terms of more than physiological import. It is matter of frequent experience that, where the ethical character of such relationship is lacking, the physiological counts for nothing. Moreover, the divine sonship of Jesus in a purely ethical view rests on ground not only higher but incontestable. And so in our time theologians prefer to rest it on foundations that cannot be shaken, on his moral oneness with God, the divineness of his spirit, the ideal perfectness of his life. The strength of this position being realized, the world begins to hear from Christian thinkers the innovating affirmation that belief of the miraculous birth can no longer be deemed essential to Christianity; else it would not have been left unmentioned in two of the four Gospels, and in every extant Apostolic letter. And now we hear theologians saying: "I accept it, but I place it no more among the evidences of Christianity. I defend it, but cannot employ it in the defence of supernatural Revelation." Such a stage of thought is only transitional. An antiquated argument does not long survive in the world of thought.[38] Military weapons that have become unserviceable soon find their way either to the museum or the foundry. It is shortsighted not to foresee the inevitable effect on our theological material of the law of atrophy through disuse. The case of the miracle is the case of a pillar originally put in for the support of an ancient roof. When the roof has a modern truss put beneath it springing from wall to wall, the pillar becomes an obstacle, and is removed.
But as in such a case the roof, otherwise supported, does not fall in when the pillar is removed, so neither is the central Christian truth of the incarnation imperilled by any weakening or vanishing of belief in the doctrine of the virgin birth. In a discussion of the subject in Convocation at York, England, while these pages were being written, the Dean of Ripon (Dr. Boyd Carpenter) urged that it must be borne in mind that the incarnation and the virgin birth were two different things, and that some who found difficulty in the latter fully accepted the former. In a recent sermon Dr. Briggs insists likewise upon this: "The virgin birth is only one of many statements of the mode of incarnation.... The doctrine of the incarnation does not depend upon the virgin birth.... It is only a minor matter connected with the incarnation, and should have a subordinate place in the doctrine.... At the same time the virgin birth is a New Testament doctrine, and we must give it its proper place and importance.... The favorite idea of the incarnation among the people has ever been the simpler one of the virgin birth, as in the Ave Maria. The theologians have ever preferred the more profound doctrine of the Hymn of the Logos [John i. 1-18]."[39] Nay, it may even be found that the weakening of belief in the incarnation as an isolated and miraculous event may tend to promote a profounder conception of it, that brings the divine and the human into touch and union at all points instead of in one point.[40]
A similar change of thought, less remarked than its significance deserves, is concerned with that other great miracle, the corporeal resurrection of Jesus, which such writers as Dr. Nicoll couple with that of his virgin birth as the irreducible minimum of miracle, belief in which is essential to Christian discipleship.[41] For many centuries the resurrection story in the Gospels has served as the conclusive proof both of the divine sonship of Jesus,[42] and of our own resurrection to immortality.[43] In the churches it is still popularly regarded as the supreme, sufficient, and indispensable fact required for the basis of faith. But in many a Christian mind the thought has dawned, that a single fact cannot give adequate ground for the general inference of a universal principle; that a remote historical fact, however strongly attested, can evince only what _has_ taken place in a given case, not what _will_ or _must_ occur in other cases; while it is also inevitably more or less pursued by critical doubt of the attestations supporting it.
This rising tide of reflection has compelled resort to higher ground, to the inward evidences in the nature of mind that are more secure from the doubt to which all that is merely external and historical is exposed. A clear distinction has been discerned between the _real_ resurrection of Jesus--his rising from the mortal state into the immortal, and his _phenomenal_ resurrection--the manifestations of his change that are related as having been objectively witnessed. What took place in the invisible world--his real resurrection--is now more emphasized by Christian thinkers than the phenomenal resurrection in the visible world. So conservatively orthodox a writer as Dr. G. D. Boardman goes so far as to say: "After all, the real question in the matter of his resurrection is not, 'Did Christ's body rise?' That is but a subordinate, incidental issue." The real question, as Dr. Boardman admits, is, "Whether Jesus Christ himself is risen, and is alive to-day."[44] The main stress of Christian thought to-day is not laid, as formerly, on the phenomena recorded in the story of the resurrection, but on the psychological, moral, and rational evidences of a resurrection to immortality that until recent times were comparatively disregarded.[45] Meanwhile the vindication of the reality of the phenomena related of the risen Jesus, including his bodily ascension, though not a matter of indifference to many of those who have found the higher grounds of faith, has become to them of subordinate importance.
It is well for Christian faith that its supersensuous and impregnable grounds have been occupied. It is certain that ancient records of external phenomena cannot in future constitute, as heretofore, the stronghold of faith. But it is by no means yet certain that they have lost serviceableness as, at least, outworks of the stronghold. While the doctrine of the virgin birth seems to be threatened by atrophy, the doctrine of the bodily resurrection, though retired from primary to secondary rank, seems to be waiting rather for clarification by further knowledge.
Something of an objective nature certainly lies at its basis; _something_ of an external sort, not the product of mere imagination, took place. To the fact thus indefinitely stated, that hallowing of Sunday as a day of sacred and joyful observance which is coeval with the earliest traditions, and antedates all records, is an attestation as significant as any monumental marble. No hallucination theory, no gradual rise and growth of hope in the minds of a reflective few, can account for that solid primeval monument. But _what_ occurred, the reality in distinctness from any legendary accretions, we shall be better able to conclude, when the truth shall have been threshed out concerning the reality, at present strongly attested, and as strongly controverted, of certain extraordinary but occult psychical powers.[46]
A point of high significance for those who would cultivate a religious faith not liable to be affected by changes of intellectual outlook or insight is, that this lower valuation of miracle observable among Christian thinkers has not been reached through breaches made by sceptical doubts of the reality of a supernatural Revelation. They have, of course, felt the reasonableness of the difficulties with which traditional opinions have been encumbered by the advance of knowledge. But so far from giving way thereupon to doubts of the reality of divine Revelation, they have sought and found less assailable defences for their faith in it than those that sufficed their fathers. And their satisfaction therewith stands in no sympathy with those who hold it a mark of enlightenment to assume with Matthew Arnold, that "miracles do not happen." It has resulted rather from reaching the higher grounds of religious thought, on which supernatural Revelation is recognized in its essential character as distinctively moral and spiritual.
The true supernatural is the _spiritual_, not the miraculous, a higher order of Nature, not a contradiction of Nature. The Revelation of Jesus was altogether spiritual. It consisted in the ideas of God which he communicated by his ministry and teaching, by his character and life. But this, the real supernatural, was not obvious as such to his contemporaries. They looked for it in the lower region of physical effects. And here the Church also in its embryonic spiritual life, in its proneness to externalize religion in forms of rite, and creed, and organization, has thought to find it. Jesus' reproof, "Except ye see signs and wonders ye will not believe," is still pertinent to those who will not have it that the supernatural Revelation--spiritual though it be--can be recognized or believed in apart from an acknowledgment of attendant miracles, wrought in physical nature by an intervention of God. Such a contention, however, is as futile and desperate as was John Wesley's declaration, "The giving up of
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