Now, this sort of thing may be very rhetorical, and very beautiful, when done up in approved, sentimental French, but it is certainly neither logical nor philosophical. We have a right to insist that M. Renan shall come with no theory which compels him to reject half the facts unexamined, and to garble and misuse half the rest. Those facts stand on the same ground as all the others. The same authority which tells us that Christ lived at Nazareth, tells us also that He fed five thousand with five loaves and two small fishes. M. Renan accepts the first statement, without examination, and denies the second, without examination. He does this because he has made up his mind beforehand that prima facie a miracle is impossible. But that carries us out of the line of historical investigation altogether. That is a question of metaphysics. M. Renan's decision of the question is not admitted by an means universally, not even frequently. The truer decision as well as the more philosophical is that, prima facie, all things are possible, except contradictions.

At all events, we hold that the Four Evangelists stand on their own merits. They are not to be declared impostors, either in whole or in part, beforehand, in order to save a metaphysical theory.

The same logical viciousness shows itself in M. Renan's treatment of the Prophets. Daniel never could have written the book attributed to him, he says, because that book contains statements of fact which occurred long after Daniel! That is to say, M. Renan does not believe in such a thing as prophecy, and, by consequence, Daniel never wrote the book of Daniel! This is taking things for granted with a witness.

And, by the way, we may as well ease our minds just here concerning another trick of the school to which M. Renan belongs, and of which he furnishes many marked examples. We mean the trick of arbitrarily deciding by what they are pleased to call 'philological criticism,' all about all the books and nearly all the chapters in the Bible. 'Learned men are agreed that such and such chapters were not written by Isaiah.' 'It is clear, from internal evidence of style, that this book was made up of earlier scattered memoranda.' 'These chapters, it is evident, were not written till such and such a time.' 'The best critics are agreed that this narration was added long after the writing of the book.' This is the way they write, to the astonishment of the simple.

When we were younger, this sort of talk seemed to our simplicity to be exceedingly imposing. We actually believed that there were a set of people, in Germany, at least, who could look at a Hebrew chapter and tell you who wrote it, when he wrote it, how he wrote it, and why; and the who, when, how, and why, should be each different from those mentioned by the author of the book himself. As years removed the credulous simplicity of childhood, we found out that this was only a trick of the trade. We discovered that no two of these doctors agreed among themselves, that the line of argument they followed would disprove the authorship of any page ever written, that decisions from difference of style, wise as they might be, philologically, were, rationally and logically, nonsensical; for Burns, no doubt, wrote his letters as well as his poems, and Shakspeare's 'Sonnets' were written by the hand that wrote 'King Lear,' although, according to these wise doctors, it is assumed to be utterly impossible that the same man can use two styles, or that a man at seventy will write otherwise than he did at thirty. In short, we discovered that there is nothing more arbitrary, more opinionated, and more unphilosophical than this 'philological criticism.' Applied, as these wonderful German doctors apply it, to any book ever penned, and it can be shown, 'as the result of high critical ability,' that no author ever wrote his own book. It is the easiest thing in the world to prove that Shakspeare never wrote 'Shakspeare,' that Milton never wrote 'Paradise Lost,' that 'Johnson's Dictionary' just 'growed' like Topsey, and was never made at all, and, to name small things with great, that M. Renan never wrote the 'Life of Jesus.'

When we read, then, that 'it is certain that Isaiah never wrote this chapter,' that 'St. John could not possibly have written the fourth Gospel,' that 'this book is composed, undoubtedly, of fragments of earlier writings,' or that 'this' other 'is the growth of a certain school,' we advise simple Christians to take it easy. They are to understand that the world goes on much as usual, and that their family Bibles still contain the old Table of Contents. There has been no wonderful discovery made, no ancient book catalogues have come to light, no files of ancient documents have been dug up. There are still just the old facts and the old evidence on which Christians made up their minds sixteen or seventeen hundred years ago. The amount of all this talk is only that 'the great Doctor Teufelsdroeck' or 'the learned Professor Von Baum' has hazarded a guess, and made an assertion, which every other 'great doctor' and 'learned professor' will contradict, and displace with another guess just as probable, in three months' time. There are men just as learned and just as honest who have examined their guesses, and find them poor inventions indeed. And we have a right to deny point blank the assertions so flippantly made by men like M. Renan. 'It is universally acknowledged that this book was never written by Daniel or Isaiah or Jeremiah,' 'It is certain this chapter is an addition of such and such a date,' etc. It is not universally acknowledged. It is not certain. The whole thing is pure guesswork. There is only one way to prove the authorship of a book, and that is by testimony. There is nothing under the sun more absurd, philologically, than that a common and very poor stock-actor should have written 'Hamlet.' We know he did write it, however, not by 'internal evidence,' or from 'philological criticism,' but by plain human testimony to the fact. We cite that, and leave the 'internal' critics to their profound babble on vowels and consonants, on long and short syllables, and let them do with the fact the best they can.

In other words, there is no way by which I can determine whether St. John wrote his Gospel except by testimony. I do not know beforehand how St. John would write. I can therefore judge nothing by 'style.' All I can do is to ask of competent witnesses. I do ask. I am told by such witnesses, straight up to his own day, that he did write this Gospel, that this is the very one which we now have, for they cite it and mention its peculiarities. I accept the fact, as I do in the case of Shakspeare, and let the wise 'critics' settle it among them.

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

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