Part 6 — CHAPTER II. THE EVIDENCE OF THE GOSPELS (continued 2)

It must be clear to every unprejudiced student that the appearances of Jesus narrated by the four Gospels in Galilee and Judæa cannot be harmonised,(2) and we have shown that they actually exclude each other.(3) The first Synoptist records (v. 10) the order for the disciples to go into Galilee, and with no further interruption than the

mention of the return of the discomfited guard from the sepulchre to the chief priest, he (v. 16) states that they went into Galilee, where they saw Jesus in the manner just described. No amount of ingenuity can insert the appearances in Jerusalem here without the grossest violation of all common sense. This is the only appearance to the Eleven recorded in Matthew.

We must here again point out the singular omission to relate the manner in which this interview was ended. The episode and the Gospel, indeed, are brought to a very artistic close by the expression, "lo, I am with you all the days unto the end of the world," but we must insist that it is a very suggestive fact that it does not occur to these writers to state what became of Jesus. No point could have been more full of interest than the manner in which Jesus here finally leaves the disciples, and is dismissed from the history. That such an important part of the narrative is omitted is in the highest degree remarkable and significant. Had a formal termination to the interview been recounted, it would have been subject to criticism, and by no means necessarily evidence of truth; but it seems to us that the circumstance that it never occurred to these writers to relate the departure of Jesus is a very strong indication of the unreality and shadowy nature of the whole tradition.

We are thus brought to consider the account of the Ascension, which is at least given by one Evangelist. In the appendix to the second Gospel, as if the later writer felt the omission and desired to complete the narrative, it is vaguely stated: xvi. 19. "So then after the Lord spake unto them he was taken up into heaven and sat on the right hand of God."(1) The

writer, however, omits to state how he was taken up into heaven; and sitting "at the right hand of God" is an act and position which those who assert the "Personality of God" may possibly understand, but which we venture to think betrays that the account is a mere theological figment. The third Synoptist, however, as we have incidentally shown, gives an account of the Ascension. Jesus having, according to the narrative in xxiv. 50 ff., led the disciples out to Bethany, lifted up his hands and blessed them: v. 51. "And it came to pass while blessing them he parted from them, and was carried up into heaven."(1) The whole of the appearances narrated in the third Synoptic, therefore, and the Ascension are thus said to occur on the same day as the Resurrection.(2) In Matthew, there is a different representation made, for the time consumed in the journey of the disciples to Galilee obviously throws back the Ascension to a later date. In Mark, there is no appearance at all recorded, but the command to the disciples to go into Galilee confirms the first Synoptic. In the fourth Gospel, Jesus revisits the eleven a second time after eight days; and, therefore, the Ascension is here

necessarily later still. In neither of these Gospels, however, is there any account of an ascension at all.

We may here point out that there is no mention of the Ascension in any of the genuine writings of Paul, and it would appear that the theory of a bodily ascension, in any shape, did not form part of the oldest Christian tradition.(1) The growth of the legend of the Ascension is apparent in the circumstance that the author of the third Gospel follows a second tradition regarding that event, when composing Acts.(2) Whether he thought a fuller and more detailed account desirable, or it seemed necessary to prolong the period during which Jesus remained on earth after his Resurrection and to multiply his appearances, it is impossible to say, but the fact is that he does so. He states in his second work: that to the Apostles Jesus "presented himself alive after he suffered by many proofs, being seen [———] by them during forty days, and speaking of the things concerning the Kingdom of God." It is scarcely possible to doubt that the period of forty days is suggested by the Old Testament(3) and the Hebrew use of that number, of which indeed we already find examples in the New Testament in the forty days temptation of Jesus in the wilderness,(4) and his fasting forty days and forty nights.(5) Why

Jesus remained on earth this typical period we are not told,(1) but the representation evidently is of much more prolonged and continuous intercourse with his disciples than any statements in the Gospels have led us to suppose, or than the declaration of Paul renders in the least degree probable.

If indeed the account in Acts were true, the numbered appearances recited by Paul show singular ignorance of the phenomena of the Resurrection. We need not discuss the particulars of the last interview with the Apostles, (i. 4 if.) although they are singular enough, and are indeed elsewhere referred to, but at once proceed to the final occurrences: v. 9. "And when he had spoken these things, while they are looking he was lifted up; and a cloud received him out of their sight. 10. And as they were gazing stedfastly into the heaven as he went, behold, two men stood by them in white apparel; 11. which also said: Men of Galilee [———], why stand ye looking into the heaven? This Jesus, who was taken up from you into the heaven, shall come in like manner as ye saw him going into the heaven. 12. Then returned they into Jerusalem," &c. A definite statement is here made of the mode in which Jesus finally ascended into heaven, and it presents some of the incongruities which might have beeu expected. The bodily Ascension up the sky in a cloud, apart from the miraculous nature of such an occurrence, seems singularly to localise "Heaven," and to present views of cosmical and celestial phenomena suitable certainly to the age of the writer, but which are not endorsed by modern science.

The sudden appearance of the "two men in white apparel," the usual description of angels, is altogether in the style of the author of Acts, but does it increase the credibility of the story? It is curious that the angels open their address to the Apostles in the same form as almost every other speaker in this book. One might ask, indeed, why such an angelic interposition should have taken place? for its utility is not apparent, and in the short sentence recorded nothing which is new is embodied. No surprise is expressed at the appearance of the angels, and nothing is said of their disappearance. They are introduced, like the chorus of a Greek play, and are left unceremoniously, with an indifference which betrays complete familiarity with supernatural agency. Can there be any doubt that the whole episode is legendary?(1)

It may not seem inappropriate to mention here that the idea of a bodily Ascension does not originate with the author of the third Synoptic and Acts, nor is it peculiar to Christianity. The translation of Enoch(2) had long been chronicled in the sacred books; and the ascent of Elijah(3) in his whirlwind and chariot of fire before the eyes of Elisha was another well-known instance. The vision of Daniel (vii. 13), of one like the "Son of man" coming with the clouds of heaven, might well have suggested the manner of his departure, but another mode has been suggested.(4) The author of Acts was, we maintain, well acquainted with the works of Josephus.(5)

We know that the prophet like unto Moses was a favourite representation in Acts of the Christ. Now, in the account which Josephus gives of the end of Moses, he states that, although he wrote in the holy books that he died lest they should say that he went to God, this was not really his end. After reaching the mountain Abarim he dismissed the senate; and as he was about to embrace Eleazar, the high priest, and Joshua, "a cloud suddenly having stood over him he disappeared in a certain valley."(1) This, however, we merely mention in passing.

Our earlier examination of the evidence for the origin and authorship of the historical books of the New Testament very clearly demonstrated that the testimony of these works for miracles and the reality of Divine Revelation, whatever that testimony might seem to be, could not be considered of any real value. We have now examined the accounts which the four Evangelists actually give of the Passion, Resurrection, and Ascension, and there can be no hesitation in stating as the result that, as might have been expected from works of such uncertain character, these narratives must be pronounced mere legends, embodying vague and wholly unattested tradition. As

evidence for such stupendous miracles, they are absolutely of no value. No reliance can be placed on a single detail of their story. The aim of the writers has obviously been to make their narrative of the various appearances of Jesus as convincing as possible,(1) and they have freely inserted any details which seemed to them calculated to give them impressiveness, force, and verisimilitude.

A recent apologetic writer has said: "Any one who will attentively read side by side the narratives of these appearances on the first day of the resurrection, will see that they have only been preserved for us in general, interblended and scattered notices (see Matt, xxviii. 16; Luke xxiv. 34; Acts i. 3), which, in strict exactness, render it impossible, without many arbitrary suppositions, to produce from them a certain narrative of the order of events. The lacuna, the compressions, the variations, the actual differences, the subjectivity of the narrators as affected by spiritual revelations, render all harmonies at the best uncertain."(2) Passing over without comment, the strange phrase in this passage which we have italicised, and which seems to claim divine inspiration for the writers, it must be obvious to any one who has carefully read the preceding pages that this is an exceedingly moderate description of the wild statements and irreconcilable contradictions of the different narratives we have examined. But such as it is, with all the glaring inconsistencies and impossibilities of the accounts even thus subdued, is it possible for any one who has formed even a faint idea of the extraordinary nature of the allegations which have to be attested, to

consider such documents really evidence for the Resurrection and bodily Ascension?

The usual pleas which are advanced in mitigation of judgment against the Gospels for these characteristics are of no avail. It may be easy to excuse the writers for their mutual contradictions, but the pleas themselves are an admission of the shortcomings which render their evidence valueless. "The differences of purpose in the narrative of the four Evangelists,"(1) may be fancifully set forth, or ingeniously imagined, but no "purpose" can transform discordant and untrustworthy narratives into evidence for miracles. Unless the prologue to the third Gospel be considered a condemnation of any of the other Synoptics which may have existed before it, none of the Evangelists makes the smallest reference to any of his brethren or their works. Each Gospel tacitly professes to be a perfectly independent work, giving the history of Jesus, or at

least of the active part of his life, and of his death and Resurrection. The apologetic theory, derived from the Fathers, that the Evangelists designed to complete and supplement each other, is totally untenable. Each work was evidently intended to be complete in itself; but when we consider that much the greater part of the contents of each of the Synoptics is common to the three, frequently with almost literal agreement, and generally without sufficient alteration to conceal community of source or use of each other, the poverty of Christian tradition becomes painfully evident. We have already pointed out the fundamental difference between the fourth Gospel and the Synoptics. In no part of the history does greater contradiction and disagreement between the three Synoptics themselves and likewise between them and the fourth Gospel exist, than in the account of the Passion, Resurrection and Ascension. It is impossible to examine the four narratives carefully without feeling that here tradition, for natural reasons, has been more than usually wavering and insecure. Each writer differs essentially from the rest, and the various narratives not only disagree but exclude each other. The third Synoptist, in the course of some years, even contradicts himself. The phenomena which are related, in fact, were too subjective and unsubstantial for sober and consistent narrative, and free play was allowed for pious imagination to frame details by the aid of supposed Messianic utterances of the Prophets and Psalmists of Israel.

Such a miracle as the Resurrection, startling as it is in our estimation, was common-place enough in the view of these writers. We need not go hack to discuss the story of the widow's son restored to

life by Elijah,(1) nor that of the dead man who revived on touching the bones of Elisha.(2) The raising from the dead of the son of the widow of Nain(3) did not apparently produce much effect at the time, and only one of the Evangelists seems to have thought it worth while to preserve the narrative. The case of Jairus' daughter,(4) whatever it was, is regarded as a resurrection of the dead and is related by two of the Synoptists; but the raising of Lazarus is only recorded by the fourth Evangelist. The familiarity of the age with the idea of the resurrection of the dead, however, according to the Synoptists, is illustrated by the representation which they give of the effect produced by the fame of Jesus upon Herod and others. We are told by the first Synoptist that Herod said unto his servants: "This is John the Baptist; he was raised from the dead; and therefore the powers work in him."(5) The second Synoptist repeats the same statement, but adds: "But others said that it is Elijah; and others said that it is a prophet like one of the prophets."(6) The statement of the third Synoptist is somewhat different. He says: "Now Herod the tetrarch heard all that was occurring: and he was perplexed because it was said by some that John was raised from the dead, and by some that Elijah appeared, and by others that one of the old prophets rose up. And Herod

said: John I beheaded, but who is this of whom I hear such things, and he sought to see him."()1 The three Synoptists substantially report the same thing; the close verbal agreement of the first two being an example of the community of matter of which we have just spoken. The variations are instructive as showing the process by which each writer made the original form his own. Are we to assume that these things were really said? Or must we conclude that the sayings are simply the creation of later tradition? In the latter case, we see how unreal and legendary are the Gospels. In the former case, we learn how common was the belief in a bodily resurrection. How could it seem so strange to the Apostles that Jesus should rise again, when the idea that John the Baptist or one of the old prophets had risen from the dead was so readily accepted by Herod and others? How could they so totally misunderstand all that the chief priests, according to the first Synoptic, so well understood of the teaching of Jesus on the subject of his Resurrection, since the world had already become so familiar with the idea and the fact?

Then, the episode of the Transfiguration must have occurred to every one, when Jesus took with him Peter and James and John into a high mountain apart, "and he was transfigured before them; and his face did shine as the sun, and his raiment became white as the light. And behold, there was seen [———] by them Moses and Elijah

talking with him;" and then "a bright cloud overshadowed them" and "a voice came out of the cloud: This is my beloved son," &c. "And when the disciples heard they fell on their face and were sore afraid."(1) The third Synoptist even knows the subject of their conversation: "They were speaking of his decease which he was about to fulfil in Jerusalem."(2) This is related by all as an objective occurrence.(3) Are we to accept it as such? Then how is it possible that the disciples could be so obtuse and incredulous as they subsequently showed themselves to be regarding the person of Jesus, and his resurrection? How could the announcement of that event by the angels to the women seem to them as an idle tale, which they did not believe?(4) Here were Moses and Elijah before them, and in Jesus, we are told, they recognized one greater than Moses and Elijah. The miracle of the Resurrection was here again anticipated and made palpable to them. Are we to regard the Transfiguration as a subjective vision? Then why not equally so the appearances of Jesus after his passion? We can regard the Transfiguration, however, as nothing more than an allegory without either objective or subjective reality. Into this at present we cannot further go. It is sufficient to repeat that our examination has shown the Gospels to possess no value as evidence for the Resurrection and Ascension.