Miracles and Supernatural Religion by James Morris Whiton (fastest ebook reader txt) 📖

occurrences--the Biblical name for which is "signs," or "powers," terms not carrying, like "miracles," the idea of something contra-natural[11]--had an evidential value for those to whom the Revelation originally came. In fact, they were appealed to by the bearers of the Revelation as evidencing its divine origin by the mighty works of divine mercy which they wrought for sufferers from the evils of the world. But whatever their evidential value to the eye-witnesses at that remote day, it was of the inevitably volatile kind that exhales away like a perfume with lapse of time. Historic doubts attack remote events, especially when of the extraordinary character which tempts the narrator to that magnifying of the marvellous which experience has found to be a constantly recurring human trait. It is simply impossible that the original evidential value of the "signs" accompanying the Revelation should continue permanently unimpaired. To employ them now as "evidences of Christianity," when the Revelation has won on ethical grounds recognition of its divine character and can summon history to bear witness of its divine effects in the moral uplift of the world, is to imperil the Christian argument by the preposterous logical blunder of attempting to prove the more certain by the less certain.

A second net result consequent on the preceding may be described as the transference of miracles from the ordnance department to the quartermaster's department of the Church. Until recently they were actively used as part of its armament, none of which could be dispensed with. Now they are carried as part of its baggage, _impedimenta_, from which everything superfluous must be removed. It is clearly seen that to retain all is to imperil the whole. That there are miracles and miracles is patent to minds that have learned to scan history more critically than when a scholar like John Milton began his _History of England_ with the legend of the voyage of "Brute the Trojan." One may reasonably believe that Jesus healed a case of violent insanity at Gadara, and reasonably disbelieve that the fire of heaven was twice obedient to Elijah's call to consume the military companies sent to arrest him. Cultivated discernment does not now put all Biblical miracles on a common level of credibility, any more than the historical work of Herodotus and that of the late Dr. Gardiner. To defend them all is not to vindicate, but to discredit all alike. The elimination of the indefensible, the setting aside of the legendary, the transference of the supposedly miraculous to the order of natural powers and processes so far as vindicable ground for such critical treatment is discovered, is the only way to answer the first of all questions concerning the Bible: How much of this is credible history? Thus it is not only thoroughly reasonable, but is in the interest of a reasonable belief that divine agency is revealed rather by the upholding of the established order of Nature than by any alleged interference therewith. With what God has established God never interferes. To allege his interference with his established order is virtually to deny his constant immanence therein, a failure to recognize the fundamental fact that "Nature is Spirit," as Principal Fairbairn has said, and all its processes and powers the various modes of the energizing of the divine Will.

A third net result now highly probable is a still further reduction of the list of reputed miracles. The critical process of discriminating the historical from the legendary, and the natural from the non-natural, is still so comparatively recent that it can hardly be supposed to have reached its limit. Nor can it be stayed by any impeachment of it as hostile to Christianity, whose grand argument appeals to its present ethical effects, not to ancient thaumaturgical accompaniments. There is, however, a considerable class of cases in which the advancing critical process is likely even to gain credibility for the Biblical narrative in a point where it is now widely doubted--the resuscitations of the apparently dead. Among all the Biblical miracles none have more probably a secure historical basis.

FOOTNOTES:

[11] The Anglicized Latin word, "miracle," indiscriminately used in the Authorized Version, denotes the superficial character of the act or event it is applied to, as producing wonder or amazement in the beholders. The terms commonly employed in the New Testament (_s{=e}meion_, a sign; _dunamis_, power; less frequently _teras_, a portent) are of deeper significance, and connote the inner nature of the occurrence, either as requiring to be pondered for its meaning, or as the product of a new and peculiar energy.


III


III SYNOPSIS.--Arbitrary criticism of the Biblical narratives of the raising of the "dead."--Facts which it ignores.--The subject related to the phenomena of trance, and records of premature burial.--The resuscitation in Elisha's tomb probably historical.--Jesus' raising of the ruler's daughter plainly a case of this kind.--His raising of the widow's son probably such.--The hypothesis that his raising of Lazarus may also have been such critically examined.--The record allows this supposition.--Further considerations favoring it: 1. The real interests of Christianity secure.--2. The miracle as a work of mercy.--3. Incompetency of the bystanders' opinion.--4. Congruity with the general conception of the healing works of Jesus, as wrought by a peculiar psychical power.--Other cases.--The resurrection of Jesus an event in a wholly different order of things.--The practical result of regarding these resuscitations as in the order of nature.

Of resuscitation from apparent death seven cases in all are recorded,--three in the Old Testament and four in the New. Some critics arbitrarily reject all but one of these as legendary. Thus Oscar Holzmann, in his recent _Leben Jesu_, treats the raising of the widow's son, and of Lazarus. But he accepts the case of the ruler's daughter on the ground that Jesus is reported as saying that it was not a case of real but only of apparent death,--"the child is not dead, but sleepeth." But for the preservation of this saving declaration in the record, this case also would have been classed with the others as unhistorical. And yet the admission of one clear case of simulated death, so like real death as to deceive all the onlookers but Jesus, might reasonably check the critic with the suggestion that it may not have been a solitary case.[12] The headlong assumption involved in the discrimination made between these two classes, viz. that in a case of apparent but unreal death the primitive tradition can be depended on to put the fact upon record, is in the highest degree arbitrary and unwarrantable.

The scepticism which lightly contradicts the Biblical narratives of the raising of the "dead" to life is seemingly ignorant of facts that go far to place these upon firm ground as historical occurrences. Catalepsy, or the simulation of death by a trance, in which the body is sometimes cold and rigid, sensation gone, the heart still, is well known to medical men.[13] In early times such a condition would inevitably have been regarded and treated as actual death, without the least suspicion that it was not so. Even now, the dreadful mistake of so regarding it sometimes occurs. So cautious a journal as the London _Spectator_ a few years ago expressed the belief that "a distinct percentage" of premature burials "occurs every year" in England.

The proper line of critical approach to the study of the Biblical narratives of the raising of the "dead" is through the well-known facts of the deathlike trance and premature burial.

Where burial occurred, as in the East, immediately after the apparent death,[14] resuscitation must have been rare. Yet cases of it were not unknown. Pliny has a chapter "on those who have revived on being carried forth for burial." Lord Bacon states that of this there have been "very many cases." A French writer of the eighteenth century, Bruhier, in his "_Dissertations sur l'Incertitude de la Mort et l'Abus des Enterrements_," records seventy-two cases of mistaken pronouncement of death, fifty-three of revival in the coffin before burial, and fifty-four of burial alive. A locally famous and thoroughly attested case in this country is that of the Rev. William Tennent, pastor in Freehold, New Jersey, in the eighteenth century, who lay apparently dead for three days, reviving from trance just as his delayed funeral was about to proceed. One who keeps a scrap-book could easily collect quite an assortment of such cases, and of such others as have a tragic ending, both from domestic and foreign journals. A work published some years ago by Dr. F. Hartmann[15] exhibits one hundred and eight cases as typical among over seven hundred that have been authenticated.[16]

Facts like these have been strangely overlooked in the hasty judgment prompted by prejudice against whatever has obtained credence as miraculous. Some significant considerations must be seriously entertained.

It cannot be that no such facts occurred in the long periods covered by the Biblical writers. Occurring, it is extremely improbable that they should have altogether escaped embodiment in popular tradition and its record. Furthermore, while on one hand the custom of speedy burial rendered them much rarer than they are now under other conditions, and so much the more extraordinary, the universal ignorance of the causes involved would have accepted resuscitation as veritable restoration from actual death. As such it would have passed into tradition. In cases where it had come to pass in connection with the efforts of a recognized prophet, or through any contact with him, it would certainly have been regarded as a genuine miracle.

Among the raisings of the "dead" recorded in the Scriptures probably none has been so widely doubted by critical readers as the story in the thirteenth chapter of the second book of Kings, in which a corpse is restored to life by contact with the bones of Elisha. Dean Stanley's remark upon the suspicious similarity between the miracles related of Elisha and those found in Roman Catholic legends of great saints here seems quite pertinent. Let the record speak for itself.

"And Elisha died and they buried him. Now the bands of the Moabites
invaded the land at the coming in of the year. And it came to pass,
as they were burying a man, that, behold, they spied a band; and
they cast the man into the sepulchre of Elisha; and as soon as the
man touched the bones of Elisha, he revived, and stood up on his
feet."

The bizarre character of such a story excusably predisposes many a critic to stamp it as fabricated to enhance the glory of the great prophet who had been a pillar of the throne. Yet nothing is more likely than that tradition has here preserved a bit of history, extraordinary, but real. There is not the least improbability in regarding the case as one of the many revivals from the deathlike trance that have been noted by writers ancient and modern. It is entirely reasonable to suppose that the trance in which the seemingly dead man lay was broken either by the shock of his fall into the prophet's tomb, or coincidently therewith; and stranger coincidences have happened. Such a happening would be precisely the sort of thing to live in popular tradition, and to be incorporated into the annals of the time.

Here it may be rejoined that this is only a hypothesis. Only that, to be sure. But so is the allegation that the story is a mere fantastic fabrication only a hypothesis. Demonstration of the actual fact past all controversy being out of the question, all that can be offered for the attempt to rate the narrative at its proper value, either as history or as fiction, is