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PAGE 3

Agnosticism: A Rejoinder
by [?]

The most constant reproach which is launched against persons of my way of thinking is that it is all very well for us to talk about the deductions of scientific thought, but what are the poor and the uneducated to do? Has it ever occurred to those who talk in this fashion, that their creeds and the articles of their several confessions, their determination of the exact nature and extent of the teachings of Jesus, their expositions of the real meaning of that which is written in the Epistles (to leave aside all questions concerning the Old Testament), are nothing more than deductions which, at any rate, profess to be the result of strictly scientific thinking, and which are not worth attending to unless they really possess that character? If it is not historically true that such and such things happened in Palestine eighteen centuries ago, what becomes of Christianity? And what is historical truth but that of which the evidence bears strict scientific investigation? I do not call to mind any problem of natural science which has come under my notice which is more difficult, or more curiously interesting as a mere problem, than that of the origin of the Synoptic Gospels and that of the historical value of the narratives which they contain. The Christianity of the Churches stands or falls by the results of the purely scientific investigation of these questions. They were first taken up, in a purely scientific spirit, about a century ago; they have been studied over and over again by men of vast knowledge and critical acumen; but he would be a rash man who should assert that any solution of these problems, as yet formulated, is exhaustive. The most that can be said is that certain prevalent solutions are certainly false, while others are more or less probably true.

If I am doing my best to rouse my countrymen out of their dogmatic slumbers, it is not that they may be amused by seeing who gets the best of it in a contest between a “scientist” and a theologian. The serious question is whether theological men of science, or theological special pleaders, are to have the confidence of the general public; it is the question whether a country in which it is possible for a body of excellent clerical and lay gentlemen to discuss, in public meeting assembled, how much it is desirable to let the congregations of the faithful know of the results of biblical criticism, is likely to wake up with anything short of the grasp of a rough lay hand upon its shoulder; it is the question whether the New Testament books, being, as I believe they were, written and compiled by people who, according to their lights, were perfectly sincere, will not, when properly studied as ordinary historical documents, afford us the means of self-criticism. And it must be remembered that the New Testament books are not responsible for the doctrine invented by the Churches that they are anything but ordinary historical documents. The author of the third gospel tells us, as straightforwardly as a man can, that he has no claim to any other character than that of an ordinary compiler and editor, who had before him the works of many and variously qualified predecessors.

* * * * *

In my former papers, according to Dr. Wace, I have evaded giving an answer to his main proposition, which he states as follows–

Apart from all disputed points of criticism, no one practically doubts that our Lord lived, and that He died on the cross, in the most intense sense of filial relation to His Father in Heaven, and that He bore testimony to that Father’s providence, love, and grace towards mankind. The Lord’s Prayer affords a sufficient evidence on these points. If the Sermon on the Mount alone be added, the whole unseen world, of which the Agnostic refuses to know anything, stands unveiled before us…. If Jesus Christ preached that Sermon, made those promises, and taught that prayer, then any one who says that we know nothing of God, or of a future life, or of an unseen world, says that he does not believe Jesus Christ (pp. 354-355