The Apostles. Ernest Renan
Читать онлайн книгу.
he to whom the affirmation is made has only to listen to the proof and to decide whether it is satisfactory. If any one had asked Buffon to give a place in his Natural History to sirens and centaurs, he would have answered: “Show me a specimen of these beings and I will admit them; until then, I do not admit their existence.” “But can you prove that they do not exist?” the other may say, and Buffon would reply: “It is your province to prove that they do exist.” In science the burden of proof rests on those who advance alleged facts. Why, although innumerable historic writings claim their existence, do people no longer believe in angels and demons? Simply because the existence of an angel or a demon has never yet been proved.
In support of the reality of miraculous agency, appeal is made to phenomena outside of the course of natural laws, such, for instance, as the creation of man. This creation, it has been said, could only have been compassed by the direct intervention of the Divinity, and why was not this intervention manifested at other decisive crises of the development of the universe? I shall not dwell upon the strange philosophy and sordid appreciation of the Divinity manifested in such a system of reasoning. History should have its method, independent of all philosophy. Without at all entering upon the domain of theology, it is easy to show how defective is this argument. It is equivalent to maintaining that everything which does not happen in the ordinary conditions of the world, everything that cannot be explained by the present rules of science, is miraculous. But, according to this, the sun is a miracle, because science has never explained the sun; the conception of mankind is a miracle, because physiology is silent on that point; conscience is a miracle, because it is an absolute mystery; and every animal is a miracle, because the origin of life is a problem of which we know next to nothing. The reply that every life, every soul, is of an order superior to nature, is simply a play upon words. So we understand it, and yet the word miracle remains to be explained. How is that a miracle which happens every day and hour? The miraculous is not simply the inexplicable, it is a formal derogation from recognised laws in the name of a particular desire. What we deny to the miracle is the exceptional state or the results of particular intervention, as in the case of a clockmaker who may have made a clock very handsome to look at, but requiring at intervals the hand of its maker to supply a deficiency in its mechanism. We acknowledge heartily that God may be permanently in everything, particularly in everything that lives; and we only maintain there has never been convincing proof of any particular intervention of supernatural force. We deny the reality of supernatural agency until we are made cognizant of a demonstrated fact of this nature. To search for this demonstration anterior to the creation of man; to go outside of history for historical miracles, dating back to epochs when all proof is impossible—all this is to seek refuge behind a cloud, to prove one doubtful proposition by another equally obscure, to bring against a recognised law an alleged fact of which we know nothing. If miracles, which only took place so long ago that no witness of them now exists, are invoked, it is simply because none can be cited for which competent witnesses can be claimed.
In far distant epochs, beyond doubt, there occurred phenomena which, on the same scale at least, are not repeated in the world of to-day. But there was at the time they happened a cause for these phenomena. In geological formations may be met a great number of minerals and precious stones which nature seems no longer to produce; and yet most of them have been artificially recomposed by Messieurs Mitscherlich, Ebelman, De Sénarmont, and Daubrée. If life cannot be artificially produced, it is because the reproduction of the conditions in which life commenced (if it ever did commence) will probably be always beyond human grasp. How can the planet that disappeared thousands of years ago be brought back? How form an experience, which has lasted for centuries? The diversity of thousands of ages of slow evolution is what one forgets in denominating as miracles the phenomena which occurred in other times, but which occur no more. Far back in the vast range of heavenly bodies, are now perhaps taking place movements which, nearer us, have ceased since a period infinitely distant. The formation of humanity, if we think of it as a sudden instantaneous thing, is certainly of all things in the world the most shocking and absurd; but it maintains its place in general analogies (without losing its mystery) if it is viewed as the result of a long-continued progress, lasting during incalculable ages. The laws of matured life are not applicable to embryotic life. The embryo develops all its organs one after another. It creates no more, because it is no longer at the creative age; just as language is no longer invented, because there is no more to invent. But why longer follow up adversaries who beg the question? We ask for a proven miracle, and are told that it took place anterior to history. Certainly, if any proof were wanting of the necessity of supernatural beliefs to certain states of the soul, it would be found in the fact that many minds gifted in all other points with due penetration, have reposed their entire faith in an argument as desperate as this.
There are some persons who yield up the idea of physical miracles, but still maintain the existence of a sort of moral miracle, without which, in their opinion, certain great events cannot be explained. Assuredly the formation of Christianity is the grandest fact in the religious history of the world; but for all that, it is by no means a miracle. Buddhism and Babism have counted as many excited and resigned martyrs as even Christianity. The miracles of the founding of Islamism are of an entirely different character, and I confess have very little effect on me. It may, however, be remarked that the Mussulman doctors deduce from the remarkable establishment of their religion, from its marvellously rapid diffusion, from its rapid conquests, and from the force which gives it so absolute a governing power, precisely the same arguments which Christian apologists bring forward in relation to the establishment of Christianity, and which, they claim, show clearly the hand of God. Let us allow that the foundation of Christianity is something utterly peculiar. Another equally peculiar thing, is Hellenism; understanding by that word the ideal of perfection realized by grace in literature, art, and philosophy. Greek art surpasses all other arts, as the Christian religion surpasses all other religions; and the Acropolis at Athens a collection of masterpieces beside which all other attempts are only like gropings in the dark, or, at the best, imitations more or less successful, is perhaps that which, above everything else, defies comparison. Hellenism, in other words, is as much a prodigy of beauty as Christianity is a prodigy of sanctity.
A unique action or development is not necessarily miraculous. God exists in various degrees in all that is beautiful, good, and true; but he is never so exclusively in any one of His manifestations, that the presence of His vitalizing breath in a religious or philosophical movement should be deemed a privilege or an exception.
I am not without hope that the interval of two years and a half that has elapsed since the publication of the Life of Jesus, has led many readers to consider these problems with calmness. Without knowing or wishing it, religious controversy is always a dishonesty. It is not always its province to discuss with independence and to examine with anxiety; but it must defend a determined doctrine, and prove that he who dissents from it is either ignorant or dishonest. Calumnies, misconstructions, falsifications of ideas or words, boasting arguments on points not raised by the opponent, shouts of victory over errors which he has not committed—none of these seem to be considered unworthy weapons by those who believe they are called upon to maintain the interests of an absolute truth. I would be ignorant indeed of history, if I had not known all this. I am indifferent enough, however, not to feel it very deeply; and I have enough respect for the faith, to kindly appreciate whatever was touching or genuine in the sentiments which actuated my antagonists. Often, after observing the artlessness, the pious assurance, the frank anger, so freely expressed by so many good people, I have said as John Huss did at the sight of an old woman perspiring under the weight of a faggot she was feebly dragging to his stake: “O sancta simplicitas!” I have only regretted at times the waste of sentiment. According to the beautiful expression of Scripture: “God is not in the fire.” If all this annoyance proved instrumental in aiding the cause of truth, there would be something of consolation in it. But it is not always so; Truth is not for the angry and passionate man. She reserves herself for those who, freed from partisan feeling, from persistent affection, and enduring hate, seek her with entire liberty, and with no mental reservation referring to human affairs. These problems form only one of the innumerable questions with which the world is crowded, and which the curious are fond of studying. No one is offended by the announcement of a mere theoretical opinion. Those who would guard their faith as a treasure can defend it very easily by ignoring all works written in an opposing