(b) It attributes to Christ and to the apostles an alternate fervor of romantic enthusiasm and a false pretense of miraculous power which are utterly irreconcilable with the manifest sobriety and holiness of their lives and teachings. If Jesus did not work miracles, he was an impostor.
On Ernest Renan, His Life and the Life of Jesus, see A. H. Strong, Christ in Creation, 332–363, especially 356—“Renan attributes the origin of Christianity to the predominance in Palestine of a constitutional susceptibility to mystic excitements. Christ is to him the incarnation of sympathy and tears, a being of tender impulses and passionate ardors, whose native genius it was to play upon the hearts of men. Truth or falsehood made little difference to him; anything that would comfort the poor, or touch the finer feelings of humanity, he availed himself of; ecstasies, visions, melting moods, these were the secrets of his power. Religion was a beneficent superstition, a sweet delusion—excellent as a balm and solace for the ignorant crowd, who never could be philosophers if they tried. And so the gospel river, as one has said, is traced back to a fountain of weeping men and women whose brains had oozed out at their eyes, and the perfection of spirituality is made to be a sort of maudlin monasticism. … How different from the strong and holy love of Christ, which would save men only by bringing them to the truth, and which claims men's imitation only because, without love for God and for the soul, a man is without truth. How inexplicable from this view the fact that a pure Christianity has everywhere quickened the intellect of the nations, and that every revival of it, as at the Reformation, has been followed by mighty forward leaps of civilization. Was Paul a man carried away by mystic dreams and irrational enthusiasms? Let the keen dialectic skill of his epistles and his profound grasp of the great matters of revelation answer. Has the Christian church been a company of puling sentimentalists? Let the heroic deaths for the truth suffered by the martyrs witness. Nay, he must have a low idea of his kind, and a yet lower idea of the God who made them, who can believe that the noblest spirits of the race have risen to greatness by abnegating will and reason, and have gained influence over all ages by resigning themselves to semi-idiocy.”
(c) It fails to account for the power and progress of the gospel, as a system directly opposed to men's natural tastes and prepossessions—a system which substitutes truth for romance and law for impulse.
A. H. Strong, Christ in Creation, 358—“And if the later triumphs of Christianity are inexplicable upon the theory of Renan, how can we explain its founding? The sweet swain of Galilee, beloved by women for his beauty, fascinating the unlettered crowd by his gentle speech and his poetic ideals, giving comfort to the sorrowing and hope to the poor, credited with supernatural power which at first he thinks it not worth while to deny and finally gratifies the multitude by pretending to exercise, roused by opposition to polemics and invective until the delightful young rabbi becomes a gloomy giant, an intractable fanatic, a fierce revolutionist, whose denunciation of the powers that be brings him to the Cross—what is there in him to account for the moral wonder which we call Christianity and the beginnings of its empire in the world? Neither delicious pastorals like those of Jesus' first period, nor apocalyptic fevers like those of his second period, according to Renan's gospel, furnish any rational explanation of that mighty movement which has swept through the earth and has revolutionized the faith of mankind.”
Berdoe, Browning, 47—“If Christ were not God, his life at that stage of the world's history could by no possibility have had the vitalizing force and love-compelling power that Renan's pages everywhere disclose. Renan has strengthened faith in Christ's deity while laboring to destroy it.”
Renan, in discussing Christ's appearance to Paul on the way to Damascus, explains the inward from the outward, thus precisely reversing the conclusion of Baur. A sudden storm, a flash of lightning, a sudden attack of ophthalmic fever, Paul took as an appearance from heaven. But we reply that so keen an observer and reasoner could not have been thus deceived. Nothing could have made him the apostle to the Gentiles but a sight of the glorified Christ and the accompanying revelation of the holiness of God, his own sin, the sacrifice of the Son of God, its universal efficacy, the obligation laid upon him to proclaim it to the ends of the earth. For reviews of Renan, see Hutton, Essays, 261–281, and Contemp. Thought and Thinkers, 1:227–234; H. B. Smith, Faith and Philosophy, 401–441; Christlieb, Mod. Doubt, 425–447; Pressensé, in Theol. Eclectic, 1:199; Uhlhorn, Mod. Representations of Life of Jesus, 1–33; Bib. Sac, 22:207; 23:353, 529; Present Day Tracts, 3: no. 16, and 4: no. 21; E. G. Robinson, Christian Evidences, 43–48; A. H. Strong, Sermon before Baptist World Congress, 1905.
4th. The Development-theory of Harnack (born 1851).
This holds Christianity to be a historical development from germs which were devoid of both dogma and miracle. Jesus was a teacher of ethics, and the original gospel is most clearly represented by the Sermon on the Mount. Greek influence, and especially that of the Alexandrian philosophy, added to this gospel a theological and supernatural element, and so changed Christianity from a life into a doctrine.
Harnack dates Matthew at 70–75; Mark at 65–70; Luke at 78–93; the fourth gospel at 80–110. He regards both the fourth gospel and the book of Revelation as the works, not of John the Apostle, but of John the Presbyter. He separates the prologue of the fourth gospel from the gospel itself, and considers the prologue as a preface added after its original composition in order to enable the Hellenistic reader to understand it. “The gospel itself,” says Harnack, “contains no Logos-idea; it did not develop out of a Logos-idea, such as flourished at Alexandria; it only connects itself with such an idea. The gospel itself is based upon the historic Christ; he is the subject of all its statements. This historical trait can in no way be dissolved by any kind of speculation. The memory of what was actually historical was still too powerful to admit at this point any Gnostic influences. The Logos-idea of the prologue is the Logos of Alexandrine Judaism, the Logos of Philo, and it is derived ultimately from the 'Son of man' in the book of Daniel. … The fourth gospel, which does not proceed from the Apostle John and does not so claim, cannot be used as a historical source in the ordinary sense of that word. … The author has managed with sovereign freedom; has transposed occurrences and has put them in a light that is foreign to them; has of his own accord composed the discourses, and has illustrated lofty thoughts by inventing situations for them. Difficult as it is to recognize, an actual tradition in his work is not wholly lacking. For the history of Jesus, however, it can hardly anywhere be taken into account; only little can be taken from it, and that with caution. … On the other hand it is a source of the first rank for the answer of the question what living views of the person of Jesus, what light and what warmth, the gospel has brought into being.” See Harnack's article in Zeitschrift für Theol. u. Kirche, 2:189–231, and his Wesen des Christenthums, 13. Kaftan also, who belongs to the same Ritschlian school with Harnack, tells us in his Truth of the Christian Religion, 1:97, that as the result of the Logos-speculation, “the centre of gravity, instead of being placed in the historical Christ who founded the kingdom of God, is placed in the Christ who