Truth About Jesus. Is He a Myth? — 18 - Appendix, part 2

V

The Rev. W.

E.

Barton, of Oak Park, is one of the ablest Congregational ministers in the West.

He has recently expressed himself on the Mangasarian-Crapsey Debate.

Let us hear what he has to say on the historicity of Jesus.

The Reverend gentleman begins by an uncompromising denial of our statements, and ends by virtually admitting all that we contend for.

This morning we will write of his denials; next Sunday, of his admissions.

"Mr. Mangasarian," says Dr. Barton, "has not given evidence of his skill as a logician or of his accuracy in the use of history."

Then he proceeds to apologize, in a way, for the character of his reply to our argument, by saying that "Mr. Mangasarian's arguments, fortunately, do not require to be taken very seriously, for they are not in themselves serious."

Notwithstanding this protest, Dr. Barton proceeds to do his best to reply to our position.

In _The Debate_ we call attention to the fact that according to the New Testament, Paul was in Jerusalem when Jesus was teaching and performing his miracles there.

Yet Paul never seems to have met Jesus, or to have heard of his teachings or miracles.

To this Dr. Barton replies: "We cannot know and are not bound to explain where Paul was on the few occasions when Jesus publicly visited Jerusalem."

The above reply, we are compelled to say, much to our regret, is not even honest.

Without actually telling any untruths, it suggests indirectly two falsehoods: First, that Jesus was not much in Jerusalem--that he was there only on a few occasions; and that, therefore, it is not strange that Paul did not see him or hear of his preaching or miracles; and second, that Paul was absent from the city when Jesus was there.

The question is not how often Jesus visited Jerusalem, but how conspicuous was the part he played there.

He may have visited Jerusalem only once in all his life, yet if he preached there daily in the synagogues; if he performed great miracles there;

if he marched through the streets followed by the palm-waving multitude shouting _Hosanna,_ etc. ; if he attacked the high-priest and the pharisees there, to which latter class Paul belonged; and if he was arrested, tried and publicly executed there; and if his teaching stirred the city from center to circumference,--it would not be honest to intimate that the "few" times Jesus visited Jerusalem, Paul was engaged elsewhere.

The Reverend debater attempts to belittle the Jerusalem career of Jesus, by suggesting that he was not there much, when according to the Gospels, it was in that city that his ministry began and culminated.

Again, to our argument that Paul never refers to any of the teachings of Jesus, the Reverend replies: "Nor is it of consequence that Paul _seldom_ quotes the words of Jesus."

_"Seldom"_---would imply that Paul quotes Jesus sometimes.

We say Paul gives not a single quotation to prove that he knew of a teaching Jesus.

He had heard of a crucified, risen, Christ--one who had also instituted a bread and wine supper, but of Jesus as a _teacher_ and of his _teaching,_ Paul is absolutely ignorant.

But by saying "Paul _seldom_ quotes Jesus," Dr. Barton tries to produce the impression that Paul quotes Jesus, though not very often, which is not true.

There is not a single miracle, parable or moral teaching attributed to Jesus in the Gospels of which Paul seems to possess any knowledge whatever.

Nor is it true that it is of no consequence that "Paul seldom quotes the words of Jesus."

For it proves that the Gospel Jesus was unknown to Paul, and that he was created at a later date.

Once more; we say that the only Jesus Paul knew was the one he met in a trance on his way to Damascus.

To this the pastor of the First Congregational Church of Oak Park replies in the same we-do-not-care- to-explain style.

He says: "Nor is it of consequence that Paul values comparatively lightly, having known him in the flesh."

The words "Paul valued comparatively lightly" are as misleading as the words "Paul _seldom_ quotes Jesus."

Paul _never_ quotes Jesus' teachings, and he _never_ met Jesus in the flesh.

The clergyman's words, however, convey the impression that Paul knew Jesus in the flesh, but he valued that, knowledge "comparatively lightly," that is to say, he did not think much of it.

And Dr. Barton is one of the foremost divines of the country.

And now about his admissions: VI I.

"The Gospels, by whomever written," says the clergyman, "are reliable."

By _whomever_ written!

After two thousand years, it is still uncertain to whom we are indebted for the story of Jesus.

What, in Dr. Barton's opinion, could have influenced the framers of the life of Jesus to suppress their identity?

And why does not the church instead of printing the words, "The Gospel according to Matthew or John," which is _not true,_--print, "The Gospel by _whomever_ written"?

II.

"At the very least, four of Paul's epistles are genuine," says the same clergyman.

Only four?

Paul has thirteen epistles in the bible, and of only four of them is Dr. Barton certain.

What are the remaining nine doing in the Holy Bible?

And which 'four' does the clergyman accept as doubtlessly "genuine?"

Only yesterday all thirteen of Paul's letters were infallible, and they are so still wherever no questions are asked about them.

It is only where there is intelligence and inquiry that "four of them" at least are reliable.

As honesty and culture increase, the number of inspired epistles decreases.

What the Americans are too enlightened to accept, the church sends to the _heathen_.

III.

"It is true that early a sect grew up which....

held that Jesus could not have had a body of carnal flesh; but they did not question that he had really lived."

According to Dr. Barton, these early Christians did not deny that Jesus had really lived,--they only denied that _Jesus could have had a body of carnal flesh_.

We wonder how many kinds of flesh there are according to Dr. Barton.

Moreover, does not the bible teach that Jesus was tempted in all things, and was a man of like passions, as ourselves?

The good man controls his appetites and passions, but his flesh is not any different from anybody else's. If Jesus did not have a body like ours, then he did not exist as a human being.

Our point is, that if the New Testament is reliable, in the time of the apostles themselves, the Gnostics, an influential body of Christians, denied that Jesus was any more than an imaginary existence.

"But," pleads the clergyman, "these sects believed that Jesus was real, though not carnal flesh."

What kind of flesh was he then?

If by _carnal_ the Gnostics meant 'sensual,' then, the apostles in denouncing them for rejecting a carnal Jesus, must have held that Jesus was carnal or sensual.

How does the Reverend Barton like the conclusion to which his own reasoning leads him?

IV.

"It is true that there were literary fictions in the age following the apostles."

This admission is in answer to the charge that even in the first centuries the Christians were compelled to resort to forgery to prove the historicity of Jesus.

The doctor admits the charge, except that he calls it by another name.

The difference between fiction and forgery is this: the former is, what it claims to be; the latter is a lie parading as a truth.

Fiction is honest because it does not try to deceive.

Forgery is dishonest because its object is to deceive.

If the Gospel was a novel, no one would object to its mythology, but pretending to be historical, it must square its claims with the facts, or be branded as a forgery.

V.

"We may not have the precise words Jesus uttered; the portrait may be colored;....

tradition may have had its influence; but Jesus was real."

A most remarkable admission from a clerical!

It concedes all that higher criticism contends for.

We are not sure either of Jesus' words or of his character, intimates the Reverend preacher.

Precisely.

In commenting on our remark that in the eighth century "Pope Hadrian called upon the Christian world to think of Jesus as a man," Dr. Barton replies with considerable temper: "To date people's right to think of Jesus as a man from that decree is not to be characterized by any polite term."

Our neighbor, in the first place, misquotes us in his haste.

We never presumed to deny anyone the right to think of Jesus what he pleased, before or after the eighth century.

(_The Debate,_ p. 28. ) We were calling attention to Pope Hadrian's order to replace the lamb on the cross by the figure of a man.

But by what _polite_ language is the conduct of the Christian church--which to this day prints in its bibles "Translated from the Original Greek," when no _original_ manuscripts are in existence--to be characterized?

Dr. Barton's efforts to save his creed remind us of the Japanese proverb: "It is no use mending the lid, if the pot be broken."

VII

The most remarkable clerical effort thus far, which _The Mangasarian- Crapsey Debate_ has called forth, is that of the Rev. E.

V.

Shayler, rector of Grace Episcopal Church of Oak Park.

"In answer to your query, which I received, I beg to give the following statement.

Facts, not theories.

The date of your own letter 1908 tells what?

1908 years after what?

The looking forward of the world to Him."

Rev. Shayler has an original way of proving the historicity of Jesus.

Every time we date our letters, suggests the clergyman, we prove that Jesus lived.

The ancient Greeks reckoned time by the Olympiads, which fact, according to this interesting clergyman, ought to prove that the Olympic games were instituted by the God Heracles or Hercules, son of Zeus; the Roman Chronology began with the building of Rome by Romulus, which by the same reasoning would prove that Romulus and Remus, born of Mars, and nursed by a she-wolf, are historical.

Rev. Shayler has forgotten that the Christian era was not introduced into Europe until the sixth century, and Dionysius, the monkish author of the era, did not compute time from the birth of Jesus, but from the day on which the Virgin Mary met an angel from heaven.

This date prevailed in many countries until 1745. Would the date on a letter prove that an angel appeared to Mary and hailed her as the future Mother of God?

According to this clergyman, scientists, instead of studying the crust of the earth and making geological investigations to ascertain the probable age of the earth, ought to look at the date in the margin of the bible which tells exactly the world's age.

Rev. Shayler continues: "The places where he was born, labored and died are still extant, and have no value apart from such testimony."

While this is amusing, we are going to deny ourselves the pleasure of laughing at it; we will do our best to give it a serious answer.

If the existence of such a country as Palestine proves that Jesus is real, the existence of Switzerland must prove that William Tell is historical; and the existence of an Athens must prove that Athene and Apollo really lived; and from the fact that there is an England, Rev. Shayler would prove that Robin Hood and his band really lived in 1160. The Reverend knows of another 'fact' which he thinks proves Jesus without a doubt: "A line of apostles and bishops coming right down from him by his appointment to Anderson of Chicago," shows that Jesus is historical.

It does, but only to Episcopalians.

The Catholics and the other sects do not believe that Anderson is a descendant of Jesus.

Did the priests of Baal or Moloch prove that these beings existed?

The Reverend has another argument: "The Christian Church--when, why and how did it begin?"

Which Christian church, brother?

Your own church began with Henry the Eighth in 1534, with persecution and murder, when the king, his hands wet with the blood of his own wives and ministers, made himself the supreme head of the church in England.

The Methodist church began with John Wesley not much over a hundred years ago; the Presbyterian church began with John Calvin who burned his guest on a slow fire in Geneva about three hundred years ago; and the Lutheran church began with Martin Luther in the sixteenth century, the man who said over his own signature: "It was I, Martin Luther, who slew all the peasants in the Peasants War, for I commanded them to be slaughtered....

But I throw the responsibility on our Lord God who instructed me to give this order;" and the Roman Catholic church, the parent of the smaller churches--all chips from the same block--began its real career with the first Christian Emperor, Constantine, who hanged his father-in- law, strangled his brother-in-law, murdered his nephew, beheaded his eldest son, and killed his wife.

Gibbon writes of Constantine that "the same year of his reign in which he convened the council of Nice was polluted by the execution, or rather murder, of his eldest son."

But our clerical neighbor from Oak Park has one more argument: "Why is Sunday observed instead of Saturday?"

Well, why?

Sun-day is the day of the Sun, whose glorious existence in the lovely heavens over our heads has never been doubted; it was the day which the Pagans dedicated to the Sun.

_Sunday_ existed before the Jesus story was known,--the anniversary of whose supposed resurrection falls in March one year, and in April another.

If Jesus rose at all, he rose on a certain day, and the apostles must have known the date.

Why then is there a different date every year?

Rev. Shayler concludes: "Haven't time to go deeper now," and he intimates that to deny his 'facts' is either to be a fool or a "liar."

We will not comment on this.

We are interested in arguments, not in epithets.

VIII

One of our Sunday programs, the other day, found its way into a church.

It went farther; it made its appearance in the pulpit.

"In my hand I hold the notice of a publication bearing the title _Is Jesus a Myth?"

_ said Dr. Boyle.

"This, too, just as though Paul never bore testimony."

This gave the clergyman a splendid opportunity to present in clear and convincing form the evidence for the reality of Jesus.

But one thing prevented him:--the lack of evidence.

Therefore, after announcing the subject, he dismissed it, by remarking that Paul's testimony was enough.

The Rev. Morton Culver Hartzell, in a letter, offers the same argument.

"Let Mr. Mangasarian first disprove Paul," he writes.

The argument in a nutshell is this: Jesus is historical because he is guaranteed by Paul.

But _who_ guarantees Paul?

Aside from the fact that the Jesus of Paul is essentially a different Jesus from the gospel Jesus there still remains the question, Who is Paul?

Let us see how much the church scholars themselves know about Paul: "The place and manner and occasion of his death are not _less uncertain_ than the facts of his later life...

The chronology of the rest of his life is as uncertain...

We have no means of knowing when he was born, or how long he lived, or at what dates the several events of his life took place."

Referring to the epistles of Paul, the same authority says: "The chief of these preliminary questions is the genuineness of the epistles bearing Paul's name, which _if they be his_"--yes, IF-- The Christian scholar whose article on Paul is printed in the _Britannica_, and from which we are now quoting, gives further expression to this uncertainty by adding that certain of Paul's epistles "have given rise to disputes which cannot easily be settled in the absence of collateral evidence...

The pastoral epistles...

have given rise to still graver questions, and are probably even _less_ defensible."

Let the reader remember that the above is not from a rationalist, but from the Rev. Edwin Hatch, D. D.

, Vice-Principal, St. Mary Hall, Oxford, England.

Were we disposed to quote rationalist authorities, the argument against Paul would be far more decisive.

But we are satisfied to rest the case on orthodox admissions alone.

The strongest argument then of clergymen who have attempted an answer to our position is something like this: Jesus is historical because a man by the name of Paul says so, though we do not know much about Paul.

It is just such evidence as the above that led Prof. Goldwin Smith to exclaim: "Jesus has flown.

I believe the legend of Jesus was made by many minds working under a great religious impulse--one man adding a parable, another an exhortation, another a miracle story;"--and George Eliot to write: "The materials for a real life of Christ do not exist."

In the effort to untie the Jesus-knot by Paul, the church has increased the number of knots to two.

In other words, the church has proceeded on the theory that two uncertainties make a certainty.

We promised to square also with the facts of history our statement that the chief concern of the church, Jewish, Christian, or Mohammedan, is not righteousness, but orthodoxy.

IX

Speaking in this city, Rev. W.

H.

Wray Boyle of Lake Forest, declared that unbelief was responsible for the worst crimes in history.

He mentioned the placing.

--"of a nude woman on a pedestal in the city of Paris.

--"the assassination of William McKinley.

--"The same unbelief sent a murderer down the isle of a church in Denver to pluck the symbol of the sacrament from the hands of a priest and slay him at the altar."

The story of a "nude woman," etc. , is pure fiction, and that the two murders were caused by unbelief is mere assumption.

To help his creed, the preacher resorts to fable.

We shall prove our position by quoting _facts_: I.

HYPATIA [Footnote: See Author's, The Martyrdom of Hypatia.

] was dragged into a Christian church by monks in Alexandria, and before the altar she was stripped of her clothing and cut in pieces with oyster shells, and murdered.

Her innocent blood stained the hands of the clergy, who also handle the Holy Sacraments.

She was murdered not by a crazed individual but by the orders of the bishop of Alexandria.

How does the true story of Hypatia compare with the fable of "a nude woman placed on a pedestal in the city of Paris?"

The Reverend must answer, or never tell an untruth again.

Hypatia was murdered in church, and by the clergy, because she was not orthodox.

II.

POLTROT, the Protestant, in the 16th century assassinated Francois, the Catholic duke of Guise, in France, and the leaders of the church, instead of disclaiming responsibility for the act, publicly praised the assassin, and Theodore Beza, the colleague of Calvin, promised him a crown in heaven.

(_De l'etat etc, P. 82. _ Quoted by Jules Simon.

) III.

JAMES CLEMENT, a Catholic, assassinated Henry III.

For this act the clergy placed his portrait on the altar in the churches between two great lighted candle-sticks.

Because he had killed a heretic prince, the Catholics presented the assassin's mother with a purse.

(_Esprit de la Ligue I. III. P.

14. _) If it was unbelief that inspired the murder of McKinley, what inspired the assassins of Hypatia and Henry III?

We read in the Bible that Gen. Sisera, a heathen, having lost a battle, begged for shelter at the tent of Jael, a friendly woman, but of the Bible faith.

Jael assured the unfortunate stranger that he was safe in her tent.

The tired warrior fell asleep from great weariness.

Then Jael picked a tent-peg and with a hammer in her hand "walked softly unto him, and smote the nail into his temples, and fastened it into the ground...

So he died."

The BIBLE calls this assassin "blessed above women."

(_Judge IV.

18, etc. _) She had killed a heretic.

In each of the instances given above, the assassin is honored because he committed murder in the interest of the faith.

We ask this clergyman and his colleagues who are only too anxious to charge every act of violence to unbelief in their creeds--What about the crimes of _believers_?

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