Читать книгу The Life of Jesus Critically Examined - David Friedrich Strauss - Страница 36

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Each of the four Evangelists represents the public ministry of Jesus as preceded by that of John the Baptist; but it is peculiar to Luke to make the Baptist the precursor of the Messiah in reference also to the event of his birth. This account finds a legitimate place in a work devoted exclusively to the consideration of the life of Jesus: firstly, on account of the intimate connexion which it exhibits as subsisting from the very commencement between the life of John and the life of Jesus; and secondly, because it constitutes a valuable contribution, aiding essentially towards the formation of a correct estimate of the general character of the gospel narratives. The opinion that the two first chapters of Luke, of which this particular history forms a portion, are a subsequent and unauthentic addition, is the uncritical assumption of a class of theologians who felt that the history of the childhood of Jesus seemed to require a mythical interpretation, but yet demurred to apply the comparatively modern mythical view to the remainder of the Gospel.2

A pious sacerdotal pair had lived and grown old in the cherished, but unrealized hope, of becoming parents, when, on a certain day, as the priest is offering incense in the sanctuary, the angel Gabriel appears to him, and promises him a son, who shall live consecrated to God, and who shall be the harbinger of the Messiah, to prepare his way when he shall visit and redeem his people. Zacharias, however, is incredulous, and doubts the prediction on account of his own advanced age and that of his wife; whereupon the angel, both as a sign and as a punishment, strikes him dumb until the time of its accomplishment; an infliction which endures until the day of the circumcision of the actually born son, when the father, being called upon to assign to the child the name predetermined by the angel, suddenly recovers his speech, and with the regained powers of utterance, breaks forth in a hymn of praise. (Luke i. 5–25, 57–80.)

It is evidently the object of this gospel account to represent a series of external and miraculous occurrences. The announcement of the birth of the [96]forerunner of the Messiah is divinely communicated by the apparition of a celestial spirit; the conception takes place under the particular and preternatural blessing of God; and the infliction and removal of dumbness are effected by extraordinary means. But it is quite another question, whether we can accede to the view of the author, or can feel convinced that the birth of the Baptist was in fact preceded by such a series of miraculous events.

The first offence against our modern notions in this narrative is the appearance of the angel: the event contemplated in itself, as well as the peculiar circumstances of the apparition. With respect to the latter, the angel announces himself to be Gabriel that stands in the presence of God. Now it is inconceivable that the constitution of the celestial hierarchy should actually correspond with the notions entertained by the Jews subsequent to the exile; and that the names given to the angels should be in the language of this people.3 Here the supranaturalist finds himself in a dilemma, even upon his own ground. Had the belief in celestial beings, occupying a particular station in the court of heaven, and distinguished by particular names, originated from the revealed religion of the Hebrews,—had such a belief been established by Moses, or some later prophet,—then, according to the views of the supranaturalist, they might, nay they must, be admitted to be correct. But it is in the Maccabæan Daniel4 and in the apocryphal Tobit,5 that this doctrine of angels, in its more precise form, first appears; and it is evidently a product of the influence of the Zend religion of the Persians on the Jewish mind. We have the testimony of the Jews themselves, that they brought the names of the angels with them from Babylon.6 Hence arises a series of questions extremely perplexing to the supranaturalist. Was the doctrine false so long as it continued to be the exclusive possession of the heathens, but true as soon as it became adopted by the Jews? or was it at all times equally true, and was an important truth discovered by an idolatrous nation sooner than by the people of God? If nations shut out from a particular and divine revelation, arrived at truth by the light of reason alone, sooner than the Jews who were guided by that revelation, then either the revelation was superfluous, or its influence was merely negative: that is, it operated as a check to the premature acquisition of knowledge. If, in order to escape this consequence, it be contended that truths were revealed by the divine influence to other people besides the Israelites, the supranaturalistic point of view is annihilated; and, since all things contained in religions which contradict each other cannot have been revealed, we are compelled to exercise a critical discrimination. Thus, we find it to be by no means in harmony with an elevated conception of God to represent him as an earthly monarch, surrounded by his court: and when an appeal is made, in behalf of the reality of angels standing round the throne, to the reasonable belief in a graduated scale of created intelligences,7 the Jewish representation is not thereby justified, but merely a modern conception substituted for it. We should, thus, be driven to the [97]expedient of supposing an accommodation on the part of God: that he sent a celestial spirit with the command to simulate a rank and title which did not belong to him, in order that, by this conformity to Jewish notions, he might insure the belief of the father of the Baptist. Since however it appears that Zacharias did not believe the angel, but was first convinced by the result, the accommodation proved fruitless, and consequently could not have been a divine arrangement. With regard to the name of the angel, and the improbability that a celestial being should bear a Hebrew name, it has been remarked that the word Gabriel, taken appellatively in the sense of Man of God, very appropriately designates the nature of the heavenly visitant; and since it may be rendered with this signification into every different language, the name cannot be said to be restricted to the Hebrew.8 This explanation however leaves the difficulty quite unsolved, since it converts into a simple appellative a name evidently employed as a proper name. In this case likewise an accommodation must be supposed, namely, that the angel, in order to indicate his real nature, appropriated a name which he did not actually bear: an accommodation already judged in the foregoing remarks.

But it is not only the name and the alleged station of the angel which shock our modern ideas, we also feel his discourse and his conduct to be unworthy. Paulus indeed suggests that none but a levitical priest, and not an angel of Jehovah, could have conceived it necessary that the boy should live in nazarite abstemiousness,9 but to this it may be answered that the angel also might have known that under this form John would obtain greater influence with the people. But there is a more important difficulty. When Zacharias, overcome by surprise, doubts the promise and asks for a sign, this natural incredulity is regarded by the angel as a crime, and immediately punished with dumbness. Though some may not coincide with Paulus that a real angel would have lauded the spirit of inquiry evinced by the priest, yet all will agree in the remark, that conduct so imperious is less in character with a truly celestial being than with the notions the Jews of that time entertained of such. Moreover we do not find in the whole province of supranaturalism a parallel severity.

The instance, cited by Paulus, of Jehovah’s far milder treatment of Abraham, who asks precisely the same question unreproved, Gen. xv. 8, is refuted by Olshausen, because he considers the words of Abraham, chap. xv. 6, an evidence of his faith; but this observation does not apply to chap. xviii. 12, where the greater incredulity of Sarah, in a similar case, remains unpunished; nor to chap. xvii. 17, where Abraham himself is not even blamed, though the divine promise appears to him so incredible as to excite laughter. The example of Mary is yet closer, who (Luke i. 34) in regard to a still greater improbability, but one which was similarly declared by a special divine messenger to be no impossibility, puts exactly the same question as Zacharias; so that we must agree with Paulus that such inconsistency certainly cannot belong to the conduct of God or of a celestial being, but merely to the Jewish representation of them. Feeling the objectionableness of the representation in its existing form, orthodox theologians have invented various motives to justify this infliction of dumbness. Hess has attempted to screen it from the reproach of an arbitrary procedure by regarding it as the only means of keeping secret, even against the will of the priest, an event, the premature proclamation of which might have been followed by disastrous consequences, similar to those which attended the announcement by the wise men of the birth of [98]the child Jesus.10 But, in the first place, the angel says nothing of such an object, he inflicts the dumbness but as a sign and punishment; secondly, the loss of speech did not hinder Zacharias from communicating, at any rate to his wife, the main features of the apparition, since we see that she was acquainted with the destined name of the child before appeal was made to the father. Thirdly, what end did it serve thus to render difficult the communication of the miraculous annunciation of the unborn babe, since no sooner was it born than it was at once exposed to all the dreaded dangers?—for the father’s sudden recovery of speech, and the extraordinary scene at the circumcision excited attention and became noised abroad in all the country. Olshausen’s view of the thing is more admissible. He regards the whole proceeding, and especially the dumbness, as a moral training destined to teach Zacharias to know and conquer his want of faith.11 But of this too we have no mention in the text; besides the unexpected accomplishment of the prediction would have made Zacharias sufficiently ashamed of his unbelief, if instead of inflicting dumbness the angel had merely remonstrated with him.

But however worthy of God we might grant the conduct of his messenger to have been, still many of the present day will find an angelic apparition, as such, incredible. Bauer insists that wherever angels appear, both in the New Testament and in the Old, the narrative is mythical.12 Even admitting the existence of angels, we cannot suppose them capable of manifesting themselves to human beings, since they belong to the invisible world, and spiritual existences are not cognizable by the organs of sense; so that it is always advisable to refer their pretended apparitions to the imagination.13 It is not probable, it is added, that God should make use of them according to the popular notion, for these apparitions have no apparent adequate object, they serve generally only to gratify curiosity, or to encourage man’s disposition passively to leave his affairs in higher hands.14 It is also remarkable that in the old world these celestial beings show themselves active upon the smallest occasions, whilst in modern times they remain idle even during the most important occurrences.15 But to deny their appearance and agency among men is to call in question their very being, because it is precisely this occupation which is a main object of their existence (Heb. i. 14). According to Schleiermacher16 we cannot indeed actually disprove the existence of angels, yet the conception is one which could not have originated in our time, but belongs wholly to the ancient ideas of the world. The belief in angels has a twofold root or source: the one the natural desire of the mind to presuppose a larger amount of intelligence in the universe than is realized in the human race. We who live in these days find this desire satisfied in the conviction that other worlds exist besides our own, and are peopled by intelligent beings; and thus the first source of the belief in angels is destroyed. The other source, namely, the representation of God as an earthly monarch surrounded by his court, contradicts all enlightened conceptions of Deity; and further, the phenomena in the natural world and the transitions in human life, which were formerly thought to be wrought by God himself through ministering angels, we are now able to explain by natural causes; so that the belief in [99]angels is without a link by which it can attach itself to rightly apprehended modern ideas; and it exists only as a lifeless tradition. The result is the same if, with one of the latest writers on the doctrine of angels,17 we consider as the origin of this representation, man’s desire to separate the two sides of his moral nature, and to contemplate, as beings existing external to himself, angels and devils. For, the origin of both representations remains merely subjective, the angel being simply the ideal of created perfection: which, as it was formed from the subordinate point of view of a fanciful imagination, disappears from the higher and more comprehensive observation of the intellect.18

Olshausen, on the other hand, seeks to deduce a positive argument in favour of the reality of the apparition in question, from those very reasonings of the present day which, in fact, negative the existence of angels; and he does so by viewing the subject on its speculative side. He is of opinion that the gospel narrative does not contradict just views of the world, since God is immanent in the universe and moves it by his breath.19 But if it be true that God is immanent in the world, precisely on that account is the intervention of angels superfluous. It is only a Deity who dwells apart, throned in heaven, who requires to send down his angels to fulfil his purposes on earth. It would excite surprise to find Olshausen arguing thus, did we not perceive from the manner in which this interpreter constantly treats of angelology and demonology, that he does not consider angels to be independent personal entities; but regards them rather as divine powers, transitory emanations and fulgurations of the Divine Being. Thus Olshausen’s conception of angels, in their relation to God, seems to correspond with the Sabellian doctrine of the Trinity; but as his is not the representation of the Bible, as also the arguments in favour of the former prove nothing in relation to the latter, it is useless to enter into further explanation. The reasoning of this same theologian, that we must not require the ordinariness of every-day life for the most pregnant epochs in the life of the human race; that the incarnation of the eternal word was accompanied by extraordinary manifestations from the world of spirits, uncalled for in times less rich in momentous results,20 rests upon a misapprehension. For the ordinary course of every-day life is interrupted in such moments, by the very fact that exalted beings like the Baptist are born into the world, and it would be puerile to designate as ordinary those times and circumstances which gave birth and maturity to a John, because they were unembellished by angelic apparitions. That which the spiritual world does for ours at such periods is to send extraordinary human intelligences, not to cause angels to ascend and descend.

Finally, if, in vindication of this narrative, it be stated that such an exhibition by the angel, of the plan of education for the unborn child, was necessary in order to make him the man he should become,21 the assumption includes too much; namely, that all great men, in order by their education to become such, must have been introduced into the world in like manner, or cause must be shown why that which was unnecessary in the case of great men of other ages and countries was indispensable for the Baptist. Again, the assumption attaches too much importance to external training, too little to the internal development of the mind. But in conclusion, many of the circumstances in the life of the Baptist, instead of serving to confirm a belief [100]in the truth of the miraculous history, are on the contrary, as has been justly maintained, altogether irreconcilable with the supposition, that his birth was attended by these wonderful occurrences. If it were indeed true, that John was from the first distinctly and miraculously announced as the forerunner of the Messiah, it is inconceivable that he should have had no acquaintance with Jesus prior to his baptism; and that, even subsequent to that event, he should have felt perplexed concerning his Messiahship (John i. 30; Matt. xi. 2).22

Consequently the negative conclusion of the rationalistic criticism and controversy must, we think, be admitted, namely, that the birth of the Baptist could not have been preceded and attended by these supernatural occurrences. The question now arises, what positive view of the matter is to replace the rejected literal orthodox explanation?

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