The last man who has come forward with his theory of Christanity is Monsieur Ernest Renan, a Frenchman, a member of the Institute, and a Semitic scholar of some considerable pretensions. He broaches his theory in a book, which he calls 'The Life of Jesus.' He offers it to the world, through that book, as an improvement on the accepted one. We propose here to look at M. Renan's theory, and see whether it has any advantages to offer over that usually taught in churches in America, and which the present writer learned, some lustra ago, while catechized at the chancel veil, and which his children are learning now.

It makes the examination easier that M. Renan freely and fully admits the achievements of Christianity. Indeed he glories over them. The beneficence of Christianity, its hallowing and elevating power in the history of the world, its wondrous blessedness among men, the glory it has cast over human life and human aims, the nobleness it has conferred on human character, all these he takes a pride in confessing and appreciating. He will not be a whit behind the stanchest believer in acknowledging the power of these, or in the capacity of prizing these.

But he cannot accept the explanation Christianity gives of itself. He proposes another of his own. We may take his theory as the fruit and flower of all 'liberal' thought. Here, at last, is what unbelieving learning and philosophy have to offer in lieu of the divine origin of Christianity. After a good deal of loud boasting, after a large amount of supercilious sneering, we have here the result of that 'profound criticism' and that 'careful scholarship' which have been laboring for years, in Europe, to destroy the supernatural bases of faith. We are justified, from M. Renan's position and character, in taking it for granted, that his book is the best that modern unbelief has to offer, his theory the most satisfactory that the deniers of the divine origin of Christianity can frame.

In examining that theory, at the first, a suspicious thing strikes a calm observer. It is the reckless way in which M. Renan deals with his authorities. For, be it remarked that, with only one or two outside hints in Josephus and Tacitus, the Four Gospels contain all that we know of the 'Life of Jesus.' They are formally and professedly His biographies. They were expressly written to present the outlines of His life and teaching in connected form. All that we know of Him, His birth, life, and death, is contained in these four narrations. The utmost learning and the utmost simplicity here stand side by side. The most unlearned reader of The Continental is just as well informed, with the Four Gospels in his hand, as any 'member' of any 'Academy' under the sun. Out of these Four Gospels, M. Renan has to construct his 'Life of Jesus.' But he has a theory, and that theory does not seem to be the one set forth in the Four Gospels; so he just rejects whatever goes against his theory, garbles, clips, denies, assents, and colors, with an assurance, amusing for its impudence, if it were not so criminal for its recklessness.

On the very threshold he asserts, in the teeth of his sole authorities, that Jesus was born in Nazareth! He refers his startled reader to a footnote. That footnote informs him that the 'assessment under Quirinus, by which He is sought to be connected with Bethlehem,' took place ten years after. We are to take this on M. Renan's sole authority. We are to fling the Gospels over on the strength of a footnote! Now it is simply impossible that M. Renan can be ignorant that there are very satisfactory ways of explaining this difficulty, otherwise than by charging a forgery. Josephus, whom he cites to prove the assessment to be ten years after, would have informed him that the preliminary enrolment took place at the time mentioned, and that it did extend over Herod's dominions. Moreover, the authorities for this last fact are not Christian only, as he says. They are Josephus, a Jew, and Suetonius, a pagan.

This is only an instance, on the threshold, of what occurs, a hundred times, in the book. Any statement which stands in the way of the writer's hypothesis, is swept out of existence at one pen-stroke. Calm historical relations, evidently most essential portions of the writings, are treated as forgeries, or deceptions, without a condescending why or wherefore, if they embarrass the writer.

That large portion of the Gospels, the miracles, is scarcely worth a thought from M. Renan. He dismisses the whole question of miracles with a bon mot. 'Many people followed Jesus into the desert. Thanks to their extreme frugality, they lived there. They naturally believed they saw in that a miracle.' Now is not that wonderful! The circumstantial relation of the miraculous feeding is supposed to be satisfactorily explained by people 'naturally believing' that frugality was 'a miracle'! But the great miracle of all, the miracle which seals the story, which gives ground of hope and faith to all Christian men, that miracle, without which they have always felt the Gospel would be preached in vain, that grand consummating and awful miracle, which flashed brightness into the sepulchre, which shot the light of immortality athwart the darkness of Death, and gave mortal man a sure grasp on immortality, that great crowning miracle, the resurrection of our Lord, on which so much depended, which so many jealous eyes were watching, which was so early asserted on the very spot where it claims to have occurred—this M. Renan treats as unworthy serious refutation. It is not even necessary to try to disprove it. It is simply sufficient for him to mention 'the strong imagination of Mary Magdalene,' and to exclaim so beautifully!—'Divine power of love, sacred moments in which the passion of a hallucinated woman gives to the world a resurrected God!'

There it is! The doctrine of the resurrection, and all that clings around it for humanity, the doctrine preached always as one of the foundations of the faith ('because he preached unto them Jesus and the resurrection'), and the fact of the resurrection, the fact always put forth as the clinching argument, the justification of the whole story, thrown into the face of Jew and Greek as a perpetual challenge—this doctrine and this fact are disposed of by a bit of sickly sentiment!

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Continental Monthly , Vol. 5, No. 6, June, 1864

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Continental Monthly , Vol. 6, No. 1, July, 1864