Читать книгу The Book of God : In the Light of the Higher Criticism - Foote George William - Страница 2

The first chapter of Dean Farrar's book deals with the Bible Canon. After another slap at the poor benighted Christians who still hold that every word of Scripture is "supernaturally dictated and infallibly true," Dr. Farrar remarks that the Bible is "not a single nor even a homogeneous book." Strictly speaking, it is not a book, but a library; and, as is pointed out later on, it is the remains of a much larger collection which has mostly perished. The Canon of the Old Testament was "arrived at by slow and uncertain degrees." The common assertion, that it was fixed by Ezra and the so-called Great Synagogue in the fifth century before Christ, is in direct opposition to the facts. It was not really settled until seventy years after the birth of Christ, when the Rabbis met at Jamnia, and decided in favor of our present thirty-nine books. According to Dr. Farrar, there was no special influence from heaven in the determination of the Canon. It was a work which God left to "the ordinary influences of the Holy Ghost." Let us see then how these influences operated on the last and most critical occasion. "The gathering at Jamnia," says Dr. Farrar, "was a tumultuous assemblage, and in the faction fights of the Rabbinic parties blood was shed by their scholars. Hence the decision was regarded as irrevocable and sealed by blood." Such are the ordinary influences of the Holy Ghost. Its extraordinary influences may be easily imagined. Their history is written in blood and fire in every country in Christendom.

Dr. Farrar allows that the Canon of the New Testament was formed "in the same gradual and tentative way." Many Gospels, Epistles, and Apocalypses were "current" in the "first two centuries." Some of them were "quoted as sacred books" and read aloud in Christian churches. Seven, at least, of the books which are now canonical were then "disputed" – namely, the Second Epistle of St. Peter, the Second and Third Epistles of St. John, the Epistle to the Hebrews, the Epistles of St. James and St. Jude, and the Book of Revelation. The Canon was "formally and officially settled" by the Council of Laodicea (a.d. 363), and the two Councils of Carthage (a.d. 397 and 419), the decrees of which were sanctioned by the Trullian Council (a.d. 692), nearly seven hundred years after Christ. Dr. Farrar holds, however, that these Councils merely registered the general agreement of the Christian Church. The real test of canonicity is not the decision of Councils, which may and do err, but "the verifying faculty of the Christian consciousness." Dr. Farrar's argument, if it means anything at all, implies that while Councils may err, consisting as they do of fallible men, this "Christian consciousness" is really infallible. But as this Christian consciousness only exists, after all, in individual Christians, however numerous they may be, or through however many centuries they may be continued, it is difficult to see how the greatest multitude of fallibilities can make up one infallibility. And unless it can, it is also difficult to see how Dr. Farrar can have an infallible Canon. He disclaims the authority of the Church, on which Catholics rely; indeed, he says it can hardly be said that the "whole Church" has pronounced any opinion on the Canon at all. What really happened is perhaps unconsciously admitted by Dr. Farrar in a rather simple footnote. "Books were judged," he says, "by the congruity of their contents with the general Christian conviction." Precisely so; the books did not decide the doctrine, but the doctrine decided the fate of the books. And how was the doctrine decided? By fierce controversy, by forgery and sophistication, by partisan struggles, and finally, after the adhesion of Constantine, by faction fights that involved the loss of myriads (some say millions) of lives.

Not the slightest attempt is made by Dr. Farrar to meet the difficulty of his position; indeed, he seems unaware that the difficulty exists. All he sees is the difficulty of the positions taken up by the Catholics and the early Protestants. It never occurs to him that he has only shifted from one difficulty to another. The Catholics rely upon the living voice of God in the Church. That covers everything, like the sky; and is perfectly satisfactory, if you can only accept it. The early Protestants repudiated the authority of the Church, at least as represented by the Pope and Councils; but they acknowledged the authority of the primitive Church. They were shrewd enough to see that what cannot possibly rest on mere reason must rest somewhere on authority; so they admitted as much as was sufficient to cover the Scriptures and the Creeds, and refused to go a step farther. Dr. Farrar breaks away from both parties, and what is the result? He talks about the Canon of the New Testament being formed "by the exercise of enlightened reason," but he lays down no criterion by which reason can decide whether a book is inspired or not, or so specially inspired as to require a place in the Canon. The "verifying faculty of the Christian consciousness" is one of those comfortable phrases, like the blessed word Mesopotamia, which are designed to save the pains of accuracy and the trouble of definite thought. What light does it really shed upon the following questions? Why is the Protestant Canon different from the Catholic Canon? Is it owing to some inexplicable difference in the "verifying faculty of the Christian consciousness" in the two cases; and by what test shall we decide when the Christian consciousness delivers two contradictory verdicts? Why is the book of Ecclesiastes in the Canon, while the book of Ecclesiasticus is (by the Protestants) relegated to the Apocrypha? Why is the book of Esther in the Canon, and the book of Judith in the Apocrypha? Why is the book of Jonah in the Canon, and the book of Tobit in the Apocrypha? Why is the book of Proverbs in the Canon, and the book of the Wisdom of Solomon in the Apocrypha? These are questions which the early Protestants answered in their way, but we defy Dr. Farrar to answer them at all.

Let us follow Dr. Farrar into his second chapter. He states, truly enough, that both the Old and the New Testaments represent "the selected and fragmentary remains of an extensive literature." Many books referred to in the Old Testament are lost. Some of the canonical books are anonymous; we do not know who wrote them. Others bear the names of men "by whom they could not have been composed." The Pentateuch is "a work of composite structure," which has been "edited and re-edited several times." The Psalms are a collection of sacred poems in "five separate books of very various antiquity." The Proverbs consist of "four or five different collections." The New Testament is a selection from the voluminous Christian literature of the earliest centuries. Many Gospels were already in existence when St. Luke prepared his own. "It is all but certain," Dr. Farrar says, "that St. Paul, and probable that the other Apostles, must have written many letters which are no longer preserved." That is to say, some letters actually written by St. Paul were allowed to perish, while others not written by him were allowed to bear his name, and were placed as his in the New Testament Canon! There are passages in the Gospels that are known to be interpolations; for instance, the story of the Woman taken in Adultery. This story is "exquisite and supremely valuable," but it is bracketed in the Revised Version as of "doubtful genuineness." Such passages are eliminated because they do not "meet the standard of modern critical requirements." O sancta simplicitas! Is there any reason, in the natural sense of that word, for believing that John the Apostle wrote the rest of the Fourth Gospel, any more than he wrote this rejected story? Dr. Farrar strains at gnats and swallows camels, and prides himself on his discrimination.

His references to Justin Martyr and Papias seem less than ingenuous. It is not true that Justin Martyr "freely uses the Gospels." Dr. Farrar admits that he "does not name them." Saying that he "used" them is quietly assuming that they existed. All that Justin Martyr does, as a matter of fact, is to cite sayings ascribed to Jesus, but not in one single case does he cite a saying of Jesus in exactly the form in which it appears in the Four Gospels. Supposing that he wrote freely, and had ever so bad a memory, and never took the trouble to refer to the originals, it is simply inconceivable that he should never be right. Now and then he must have deviated into accuracy. And the fact that he never does is plain proof that he had not our Gospels before him. Nor does Papias mention "the Gospels." He mentions only two, Matthew and Mark, and he says that Matthew was written in Hebrew, Now, the earliest date at which Papias can be fixed is a.d. 140. This is chosen by Dr. Farrar, and we will let it pass unchallenged. And what follows? Why this, that no Christian writer before a.d. 140 betrays that he has so much as heard of any Gospel, and even then but two are known instead of four, and one of these is most certainly not the Gospel which opens the New Testament.

All this was proved a quarter of a century ago by the author of Supernatural Religion– a work which is systematically ignored by the so-called Higher Critics because its author was a pronounced Rationalist. An excellent summary of this writer's demonstrations appears in the late Matthew Arnold's God and the Bible: —

"He seems to have looked out and brought together, to the best of his powers, every extant passage in which, between the year 70 and the year 170 of our era, a writer might be supposed to be quoting one of our Four Gospels.

"And it turns out that there is constantly the same sort of variation from our Gospels, a variation inexplicable in men quoting from a real Canon, and quite unlike what is found in men quoting from our Four Gospels later on. It may be said that the Old Testament, too, is often quoted loosely. True; but it is also quoted exactly; and long passages of it are thus quoted. It would be nothing that our canonical Gospels were often quoted loosely, if long passages from them, or if passages, say, of even two or three verses, were sometimes quoted exactly. But from writers before Irenæus not one such passage can be produced so quoted. And the author of Supernatural Religion by bringing all the alleged quotations forward, has proved it."1

Now what is the exact value of these demonstrations? We will give it in Mr. Arnold's words: "There is no evidence of the establishment of our Four Gospels as a Gospel-Canon, or even of their existence as they now finally stand at all, before the last quarter of the second century." Not only is there no evidence of the orthodox theory, but, as Mr. Arnold says, the "great weight of evidence is against it."

Dr. Giles – another ignored writer, although a clergyman of the Church of England – had said and proved the very same thing in his Christian Records; and had appended the following significant declaration: —

"There is positive proof, in the writings of the first ages of Christianity, that the same question as to the age and authorship of the books of the New Testament was even then agitated, and if it was then set at rest, this was done, not by a deliberate sentence of the judge, but by burning all the evidence on which one side of the controversy was supported,"2

It is probable that Dr. Farrar is well aware that our Four Gospels cannot be traced beyond the second half of the second century – that is, considerably more than a century after the alleged date of the death of Christ. But he shrinks from a frank admission of the fact, and leaves the reader to find it out for himself.

Instead of making this important and, as some think, damning admission, Dr. Farrar continues his remarks on the Bible Canon. That thirty-six books are accepted "on the authority of the Church" simply means, he tells us, that they are accepted "by the general consensus of Christians." The whole Church, as such, has hardly pronounced an opinion on the subject. The Churchmen who voted at Laodicea and Carthage "exercised no independent judgment," and their critical knowledge was "elementary." Nor was the decision of the Council of Trent any real improvement. Dr. Farrar approves the reply of the Reformed Churches, that "any man may reject books claiming to be Holy Scripture if he do not feel the evidence of their contents." But this is to make every man a judge, not only of what the Bible means, but also of what it should contain. Each unfettered Christian may therefore make up a Bible for himself; which is simply chaos come again. What then is the way of escape from this grotesque confusion? Dr. Farrar indicates it with a crooked finger: —

"The decision as to what books are or are not to be regarded as true Scripture, though we believe it to be wise and right, depends on no infallible decision. It must satisfy the scientific and critical as well as the spiritual requirements of each age."

This reduces the Bible Canon to a perpetual transformation scene. It is a tacit confession that the Protestant Bible is an arbitrary collection of questionable documents; that it has nothing to plead for itself but common usage; that its very contents, as well as their interpretation, are liable to change; in short, that if the Catholic stands upon the rock of implicit faith, and defies all dangers by closing his eyes and clutching the reassuring hand of his Holy Mother Church, the Protestant flounders about with the poor little dark-lantern of private judgment in a frightful mud-ocean – his old rock of faith in an infallible Bible having been reduced to dust by the engines of criticism, and finally to slush by a downflow from the lofty reservoir of pure reason.3