belief is commonly supposed to be rendered impossible by the disbelief. This book is written to shew that there is no such impossibility.
The vast majority of the worshippers of Christ base their worship to a very large extent—as the author did in his early youth under the cloud of Paley’s Evidences—on their acceptance of His miracles as historical facts. In the author’s opinion this basis is already demonstrably unsafe, and may be at any moment, by some new demonstration, absolutely destroyed.
Nevertheless such worshippers, if their worship is really genuine—that is to say, if it includes love, trust, and awe, carried to their highest limits, and not merely that kind of awe which is inspired by “mighty works”—will do well to avoid this book. If doubt has not attacked them, why should they go to meet it? In pulling up falsehood by the roots there is always a danger of uprooting or loosening a truth that grows beside it. Historical error, if honest, is better (and less misleading) than spiritual darkness. For example, it is much better (and less misleading) to remain in the old-fashioned belief that a good and wise God created the world in six days than to adopt a new belief that a bad or unwise or careless God—or a chance, or a force, or a power—evolved it in sixty times six sextillions of centuries.
To such genuine worshippers of Christ, then, as long as they feel safe and sincere in their convictions, this book is not addressed. They are (in the author’s view) substantially right, and had better remain as they are.
But there may be some, calling themselves worshippers of Christ, who cannot honestly say that they love Him. They trust His power, they bow before Him as divine; but they have no affection at all for Him, as man, or as God. What St. Paul described as the “constraining” love of Christ has never touched them. And yet they fancy they worship! To them this book may be of use in suggesting the divinity and loveableness of Christ’s human nature; and any harm the book might do them can hardly be conceived as equal to the harm of remaining in their present position. One may learn Christ by rote, as one may learn Euclid by rote, so as to be almost ruined for really knowing either. For such learners the best course may be to go back and begin again.
It is, however, to a third class of readers that the author mainly addresses himself. Having in view the experiences of his own early manhood, he regards with a strong fellow feeling those who desire to worship Christ and to be loyal and faithful to Him, if only they can at the same time be loyal and faithful to truth, and who doubt the compatibility of the double allegiance.
These, many of them, cannot even conceive how they can worship Christ at the right hand of God, or the Son in the bosom of the Father in heaven, unless they first believe in Him as miraculously manifested on earth. Not being able to accept Him as miraculous, they reject Him as a Saviour. To them this book specially appeals, endeavouring to shew, in a general and popular way—on psychological, historical, and critical grounds—how the rejection of the claim made by most Christians that their Lord is miraculous, may be compatible with a frank and full acceptance of the conclusion that He is, in the highest sense, divine.
Detailed proofs this volume does not offer. These will be given in a separate volume of “Notes,” shortly to be published. This will be of a technical nature, forming Part VII of the series called Diatessarica. The present work merely aims at suggesting such conceptions of history, literature, worship, human nature, and divine Being, as point to a foreordained conformation of man to God, to be fulfilled in the Lord Jesus Christ, of which the fulfilment may be traced in the Christian writings and the Christian churches of the first and second centuries.
It also attempts, in a manner not perhaps very usual, to meet many objections brought against Christianity by those who assert that its records are inadequate, inaccurate, and contradictory. Instead of denying these defects, the author admits and emphasizes them as being inseparable from earthen vessels containing a spiritual treasure, and as (in some cases) indirectly testifying to the divinity of the Person whom the best efforts of the best and most inspired of the evangelists inadequately, though honestly, portray. Specimens of these defects are freely given, shewing the modifications, amplifications, and (in some case) misinterpretations or corruptions, to which Christian tradition was inevitably exposed in passing from the east to the west during a period of about one hundred and thirty years, dating from the Crucifixion.
These objects the author has endeavoured to attain by sketching an autobiography of an imaginary character, by name Quintus Junius Silanus, who in the second year of Hadrian (A.D. 118) becomes a hearer of Epictetus and a Christian convert, and commits his experiences to paper forty-five years afterwards in the second year of Marcus Aurelius Antoninus and Lucius Verus (A.D. 163).
EDWIN A. ABBOTT.
Wellside, Well Walk, Hampstead. 28 Aug. 1906.
SUMMARY
Quintus Junius Silanus, born 90 A.D., goes from Rome at the suggestion of his old friend Marcus Æmilius Scaurus, to attend the lectures of Epictetus in Nicopolis about 118 A.D.
Scaurus (like Silanus, an imaginary character) born about 50 A.D., is a disabled soldier, and has been for many years a student of miscellaneous Greek literature, including Christian writings. In reply to a letter from Silanus, extolling his new teacher, Scaurus expresses his belief that Epictetus has passed through a stage of infection with “the Christian superstition,” from which he has borrowed some parts of the superstructure while rejecting its foundation.
Silanus, in order to defend his teacher Epictetus from what he considers an unjust imputation, procures the epistles of Paul. His interest in these leads him to the “scriptures” from which Paul quotes. Thence he is led on to speculate about the nature of the “gospel” preached by Paul, and about the character and utterances of the “Christ” from whom that “gospel” originated. The epistles convey to him a sense of spiritual strength and “constraining love.” He determines to procure the Christian gospels.
During all this time he is occasionally corresponding with Scaurus and attending the lectures of Epictetus, which satisfy him less and less. Contrasted with the spiritual strength in the epistles of Paul the lectures seem to contain only spiritual effervescence. And there is an utter absence of “constraining love.”
When the three Synoptic gospels reach Silanus from Rome, he receives at the same time a destructive criticism on them from Scaurus. Much of this criticism he is enabled to meet with the aid of the Pauline epistles. But enough remains to shake his faith in their historical accuracy. Nor does he find in them the same presence that he found in the epistles, of “constraining love.” The result is, that he is thrown back from Christ.
At this crisis he meets Clemens, an Athenian, who lends him a gospel that has recently appeared, the gospel of John. Clemens frankly admits his doubts about its authorship, and about its complete accuracy, but commends it as conveying the infinite spiritual revelation inherent in Christ less inadequately than it is conveyed by the Synoptists.
A somewhat similar view is expressed by Scaurus, though with a large admixture of hostile criticism. He has recently received the fourth gospel, and it forms the subject of his last letter. While rejecting much of it as unhistorical, he expresses great admiration for it, and for what he deems its fundamental principle, namely, that Jesus cannot be understood save through a “disciple whom Jesus loved.”
While speculating on what might have happened if he himself had come under the influence of a “disciple whom Jesus loved,” Scaurus is struck down by paralysis. Silanus sets sail for Italy in the hope of finding his friend still living. At the moment when he is losing sight of the
