The Lost Gospel and Its Contents by Michael F. Sadler (most popular ebook readers TXT) 📖
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religion, it must be borne in mind that they took place in an age,
and among a people, which superstition had made so familiar with
what were supposed to be preternatural events, that wonders awakened
no emotion, or were speedily superseded by some new demand on the
ever ready belief." (Vol. i. p. 98.)
He proceeds to devote above twenty pages to instances of the superstition and credulity of the Jews about the time of Christ. The contents of these pages would be amusing if they did not reveal such deep mental degradation in a race which Christians regard as sacred, because of God's dealings with their fathers.
Most readers, however, of these pages on the Demonology and Angelology of the Jews will, I think, be affected by them in a totally different way, and will draw a very different inference, from what the writer intends. The thoughtful reader will ask, "How could the Evangelical narratives be the outcome of such a hotbed of superstition as the author describes that time to have been?" It is quite impossible, it is incredible that the same natural cause, i.e. the prevalence of superstition, should have produced about the same time the Book of Enoch and the Gospel according to St. Matthew. And this is the more remarkable from the fact that the Gospels are in no sense more Sadducean than the Book of Enoch. The being and agency of good and evil spirits is as fully recognized in the inspired writings as in the Apocryphal, but with what a difference! I append in a note a part of the author's reproduction of the Book of Enoch, that the reader may see how necessary it is, on all principles of common sense, to look for some very different explanation of the origin of the Evangelical narratives than that given by the author of "Supernatural Religion." [168:1]
In the Evangelical narratives I need hardly say the angels are simply messengers, as their name imports, and absolutely nothing more. When one describes himself it is in the words, "I am Gabriel that stand in the presence of God, and am sent to speak unto thee and to show thee these glad tidings."
On the credulity of the Jews in our Lord's time, I repeat the author's remarks:--
"During the whole life of Christ, and the early propagation of the
religion, it must be borne in mind that they took place in an age,
and among a people, which superstition had made so familiar with
what were supposed to be preternatural events, that wonders awakened
no emotion, or were speedily superseded by some new demand on the
ever-ready belief." (Vol. i. p. 98.)
Now, if the records of our Lord's life in the Gospels are not a tissue of falsehoods from beginning to end, this account of things is absolutely untrue. The miracles of Jesus awakened the greatest astonishment, betokening a time as unfamiliar with the actual performance of such things as our own.
For instance, after the first casting out of a devil recorded in St. Mark, it is said.--
"They were all amazed, insomuch that they questioned among
themselves, saying, What thing is this? What new doctrine is this?
For with authority commandeth He even the unclean spirits, and they
do obey Him." (Mark i. 29.)
In the next chapter, after the account of the healing of the sick of the palsy, it is said:--
"They were all amazed and glorified God, saying, We never saw it on
this fashion." (ii. 12.)
Again (St. Luke v. 26), after the casting out of a devil: "They were all amazed." Again, Luke ix. 43 (also after the casting out of a devil), "They were all amazed at the mighty power of God." [170:1]
From the account in St. John, the miracle of the opening of the eyes of the man born blind seems to have excited unbounded astonishment:--
"Since the world began was it not heard that any man opened the eyes
of one that was born blind." "Can a devil open the eyes of the
blind?" (John ix. 32, x. 21.)
But more than this. If there be any truth whatsoever in the Gospel narrative, the disciples themselves, instead of exhibiting anything approaching to the credulity with which the author of "Supernatural Religion" taxes the contemporaries of Christ, exhibited rather a spirit of unbelief. If they had transmitted to us "cunningly devised fables," they never would have recorded such instances of their own slowness of belief as is evinced by their conduct respecting the feeding of the four thousand following upon the feeding of the five thousand, when they ask the same question in the face of the same difficulty respecting the supply of food.
Above all, their slowness of belief in the Resurrection of Christ after their Master's direct assertion that He would rise again, is directly opposed to the idea suggested by the author of "Supernatural Religion," that they were ready to believe anything which seemed to favour His pretensions.
Now, it may be alleged that these instances of the slowness of belief on the part of our Lord's immediate followers, and the conduct of the multitudes who expressed such wonder at His miracles, are contrary to one another, but, they are not; for the astonishment of the multitudes did not arise from credulity in the least, but was the expression of that state of mind which must exist (no matter how carefully it is concealed), when some unlooked-for occurrence, totally inexplicable on any natural principles, presents itself. I cite it to show how utterly unfamiliar that age was with even the pretence of the exhibition of miraculous powers. If there be any substratum of truth whatsoever in the accounts of the slowness of belief on the part of the Apostles, it is a proof that our Lord's most familiar friends were anything but the superstitious persons which certain writers assume them to have been.
SECTION XXIII.
DEMONIACAL POSSESSION.
The question of Demoniacal Possession now demands a passing notice.
The author of "Supernatural Religion" ascribes all such phenomena to imposture or delusion; and, inasmuch as these supposed miracles of casting out of evil spirits are associated with other miracles of Christ in the same narrative, he uses the odium with which this class of miracles is in this day regarded, for the purpose of discrediting the miracles of healing and the Resurrection of Jesus.
I cannot help expressing my surprise at the difficulty which some writers, who desire fully and faithfully to uphold the supernatural, seem to have respecting Demoniacal Possession. The difficulty seems to me to be not in the action of evil spirits in this or in that way, but in their existence. And yet the whole analogy of nature, and the state of man in this world, would lead us to believe, not only in the objective existence of a world of spirits, but in the separation of their characters into good and evil.
Those who deny the fact of an actually existing spiritual world of angels, if they are Atheists, must believe that man is the highest rational existence in the universe; but this is absurd, for the intellect of man in plainly very circumscribed, and he is slowly discovering laws which account for the phenomena which he sees, which laws were operative for ages before he discovered them, and imply infinitely more intellect in their invention, so to speak, and imposition and nice adjustment with one another, than he shows in their mere discovery. A student, for instance, has a problem put before him, say upon the adjustments of the forces of the heavenly bodies. The solution, if it evinces intelligence in him, must evince more and older intelligence in the man who sets him the problem; but if the conditions of the problem truly represent the acts of certain forces and their compensations, can we possibly deny that there is an intellect infinitely above ours who calculated beforehand their compensations and adjustments. All the laws of the universe must be assumed to be, even if they are not believed to be, the work of a personal intellect absolutely infinite, whose operations cannot be confined to this world, for it gives laws to all bodies, no matter how distant. The same reasoning, then, which shows that there is an intelligent will, because it can solve a problem, necessitates an infinitely higher Intelligence which can order the motions of distant worlds by laws of which our highest calculative processes are perhaps very clumsy representations.
Those who, like the author of "Supernatural Religion," are good enough to admit (with limitations) the existence of a Supreme Being, and yet deny the existence of a spiritual world above ours, seem to me to act still more absurdly. For the whole analogy of the world of nature would lead as to infer that, as there is a descending scale of animated beings below man reaching down to the lowest forms of life, so there is an ascending scale above him, between him and God. The deniers of the existence of such beings as angels undertake to assert that there are no beings between ourselves and the Supreme Being, because nature (meaning by nature certain lower brute forces, such as gravitation and electricity), "knows nothing" of them.
The Scriptures, on the contrary, would lead us to believe that just as in the natural world there are gradations of beings between ourselves and the lowest forms of life, so in the spiritual world (and we belong to both worlds) there are gradations of beings between ourselves and God Who created all things.
The Scriptures would lead us to believe that these beings are intelligent free agents, and, as such, have had their time of probation--that some fell under their trial, and are now the enemies of God as wicked men are, and that others stood in the time of trial and continue the willing servants of God.
The Scriptures reveal that good angels act as good men do; they endeavour, as far as lies in their power, to confirm others in goodness and in the service of God; and that evil angels act as evil men act, they endeavour to seduce others and to involve them in their own condemnation.
The Scriptures say nothing to satisfy our curiosity about these beings, as Apocryphal books do. They simply describe the one as sent on errands of mercy, and the other as delighting in tempting men and inflicting pain. The mystery of the fall of some of these angels, and their consequent opposition to God, is no difficulty in itself. It is simply the oldest form of that which is to those who believe in the reality of the holiness and goodness of God the great problem of the universe--the origin and continuance of evil. It is simply the counterpart amongst a world of free agents above us of what takes place according to the [so-called] natural order of things amongst ourselves.
That evil angels can tempt the souls of men, and in some cases injure their bodies, is not a whit more difficult than that evil men can do the same under the government of a God who exerts so universal a providence as is described in the Bible, and allowed to some extent by
and among a people, which superstition had made so familiar with
what were supposed to be preternatural events, that wonders awakened
no emotion, or were speedily superseded by some new demand on the
ever ready belief." (Vol. i. p. 98.)
He proceeds to devote above twenty pages to instances of the superstition and credulity of the Jews about the time of Christ. The contents of these pages would be amusing if they did not reveal such deep mental degradation in a race which Christians regard as sacred, because of God's dealings with their fathers.
Most readers, however, of these pages on the Demonology and Angelology of the Jews will, I think, be affected by them in a totally different way, and will draw a very different inference, from what the writer intends. The thoughtful reader will ask, "How could the Evangelical narratives be the outcome of such a hotbed of superstition as the author describes that time to have been?" It is quite impossible, it is incredible that the same natural cause, i.e. the prevalence of superstition, should have produced about the same time the Book of Enoch and the Gospel according to St. Matthew. And this is the more remarkable from the fact that the Gospels are in no sense more Sadducean than the Book of Enoch. The being and agency of good and evil spirits is as fully recognized in the inspired writings as in the Apocryphal, but with what a difference! I append in a note a part of the author's reproduction of the Book of Enoch, that the reader may see how necessary it is, on all principles of common sense, to look for some very different explanation of the origin of the Evangelical narratives than that given by the author of "Supernatural Religion." [168:1]
In the Evangelical narratives I need hardly say the angels are simply messengers, as their name imports, and absolutely nothing more. When one describes himself it is in the words, "I am Gabriel that stand in the presence of God, and am sent to speak unto thee and to show thee these glad tidings."
On the credulity of the Jews in our Lord's time, I repeat the author's remarks:--
"During the whole life of Christ, and the early propagation of the
religion, it must be borne in mind that they took place in an age,
and among a people, which superstition had made so familiar with
what were supposed to be preternatural events, that wonders awakened
no emotion, or were speedily superseded by some new demand on the
ever-ready belief." (Vol. i. p. 98.)
Now, if the records of our Lord's life in the Gospels are not a tissue of falsehoods from beginning to end, this account of things is absolutely untrue. The miracles of Jesus awakened the greatest astonishment, betokening a time as unfamiliar with the actual performance of such things as our own.
For instance, after the first casting out of a devil recorded in St. Mark, it is said.--
"They were all amazed, insomuch that they questioned among
themselves, saying, What thing is this? What new doctrine is this?
For with authority commandeth He even the unclean spirits, and they
do obey Him." (Mark i. 29.)
In the next chapter, after the account of the healing of the sick of the palsy, it is said:--
"They were all amazed and glorified God, saying, We never saw it on
this fashion." (ii. 12.)
Again (St. Luke v. 26), after the casting out of a devil: "They were all amazed." Again, Luke ix. 43 (also after the casting out of a devil), "They were all amazed at the mighty power of God." [170:1]
From the account in St. John, the miracle of the opening of the eyes of the man born blind seems to have excited unbounded astonishment:--
"Since the world began was it not heard that any man opened the eyes
of one that was born blind." "Can a devil open the eyes of the
blind?" (John ix. 32, x. 21.)
But more than this. If there be any truth whatsoever in the Gospel narrative, the disciples themselves, instead of exhibiting anything approaching to the credulity with which the author of "Supernatural Religion" taxes the contemporaries of Christ, exhibited rather a spirit of unbelief. If they had transmitted to us "cunningly devised fables," they never would have recorded such instances of their own slowness of belief as is evinced by their conduct respecting the feeding of the four thousand following upon the feeding of the five thousand, when they ask the same question in the face of the same difficulty respecting the supply of food.
Above all, their slowness of belief in the Resurrection of Christ after their Master's direct assertion that He would rise again, is directly opposed to the idea suggested by the author of "Supernatural Religion," that they were ready to believe anything which seemed to favour His pretensions.
Now, it may be alleged that these instances of the slowness of belief on the part of our Lord's immediate followers, and the conduct of the multitudes who expressed such wonder at His miracles, are contrary to one another, but, they are not; for the astonishment of the multitudes did not arise from credulity in the least, but was the expression of that state of mind which must exist (no matter how carefully it is concealed), when some unlooked-for occurrence, totally inexplicable on any natural principles, presents itself. I cite it to show how utterly unfamiliar that age was with even the pretence of the exhibition of miraculous powers. If there be any substratum of truth whatsoever in the accounts of the slowness of belief on the part of the Apostles, it is a proof that our Lord's most familiar friends were anything but the superstitious persons which certain writers assume them to have been.
SECTION XXIII.
DEMONIACAL POSSESSION.
The question of Demoniacal Possession now demands a passing notice.
The author of "Supernatural Religion" ascribes all such phenomena to imposture or delusion; and, inasmuch as these supposed miracles of casting out of evil spirits are associated with other miracles of Christ in the same narrative, he uses the odium with which this class of miracles is in this day regarded, for the purpose of discrediting the miracles of healing and the Resurrection of Jesus.
I cannot help expressing my surprise at the difficulty which some writers, who desire fully and faithfully to uphold the supernatural, seem to have respecting Demoniacal Possession. The difficulty seems to me to be not in the action of evil spirits in this or in that way, but in their existence. And yet the whole analogy of nature, and the state of man in this world, would lead us to believe, not only in the objective existence of a world of spirits, but in the separation of their characters into good and evil.
Those who deny the fact of an actually existing spiritual world of angels, if they are Atheists, must believe that man is the highest rational existence in the universe; but this is absurd, for the intellect of man in plainly very circumscribed, and he is slowly discovering laws which account for the phenomena which he sees, which laws were operative for ages before he discovered them, and imply infinitely more intellect in their invention, so to speak, and imposition and nice adjustment with one another, than he shows in their mere discovery. A student, for instance, has a problem put before him, say upon the adjustments of the forces of the heavenly bodies. The solution, if it evinces intelligence in him, must evince more and older intelligence in the man who sets him the problem; but if the conditions of the problem truly represent the acts of certain forces and their compensations, can we possibly deny that there is an intellect infinitely above ours who calculated beforehand their compensations and adjustments. All the laws of the universe must be assumed to be, even if they are not believed to be, the work of a personal intellect absolutely infinite, whose operations cannot be confined to this world, for it gives laws to all bodies, no matter how distant. The same reasoning, then, which shows that there is an intelligent will, because it can solve a problem, necessitates an infinitely higher Intelligence which can order the motions of distant worlds by laws of which our highest calculative processes are perhaps very clumsy representations.
Those who, like the author of "Supernatural Religion," are good enough to admit (with limitations) the existence of a Supreme Being, and yet deny the existence of a spiritual world above ours, seem to me to act still more absurdly. For the whole analogy of the world of nature would lead as to infer that, as there is a descending scale of animated beings below man reaching down to the lowest forms of life, so there is an ascending scale above him, between him and God. The deniers of the existence of such beings as angels undertake to assert that there are no beings between ourselves and the Supreme Being, because nature (meaning by nature certain lower brute forces, such as gravitation and electricity), "knows nothing" of them.
The Scriptures, on the contrary, would lead us to believe that just as in the natural world there are gradations of beings between ourselves and the lowest forms of life, so in the spiritual world (and we belong to both worlds) there are gradations of beings between ourselves and God Who created all things.
The Scriptures would lead us to believe that these beings are intelligent free agents, and, as such, have had their time of probation--that some fell under their trial, and are now the enemies of God as wicked men are, and that others stood in the time of trial and continue the willing servants of God.
The Scriptures reveal that good angels act as good men do; they endeavour, as far as lies in their power, to confirm others in goodness and in the service of God; and that evil angels act as evil men act, they endeavour to seduce others and to involve them in their own condemnation.
The Scriptures say nothing to satisfy our curiosity about these beings, as Apocryphal books do. They simply describe the one as sent on errands of mercy, and the other as delighting in tempting men and inflicting pain. The mystery of the fall of some of these angels, and their consequent opposition to God, is no difficulty in itself. It is simply the oldest form of that which is to those who believe in the reality of the holiness and goodness of God the great problem of the universe--the origin and continuance of evil. It is simply the counterpart amongst a world of free agents above us of what takes place according to the [so-called] natural order of things amongst ourselves.
That evil angels can tempt the souls of men, and in some cases injure their bodies, is not a whit more difficult than that evil men can do the same under the government of a God who exerts so universal a providence as is described in the Bible, and allowed to some extent by
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