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 science, are rejected by its more cautious and reflective successor. The growth of Christianity has formed the study of some of our ablest and deepest historians, and their suggestions, founded upon an accurate and extensive knowledge of their science, throw sufficient light upon the phenomenon to prevent us from indulging in the hypothesis of a supernatural influence. Unfortunately, here again eagerness to retain traditional ideas, and the mere spirit of controversy, stand in the way of a calm and judicious discussion of the question. Take Newman’s examination of Gibbon’s celebrated analysis of the growth of Christianity; it is a striking example of a hasty and insufficient study of an opponent’s position for the purpose of refutation. From the knowledge we now have of the religious condition of the Roman Empire, it is not difficult to understand the transition from Paganism to Christianity of large numbers of its members, even in the face of persecution; that the majority of its members, with their purely external attachment to Paganism, should have become Christians when they saw the change at the imperial court and the power of its priestcraft broken, is still less supernatural.

Then, again, with the enlargement of our historical range of vision we have the advantage of comparison with the growth of other religions. The proverb that history repeats itself is conspicuously true in the rise of religions. The whole story of Christianity had been enacted in the far East centuries before Christ was born. The life of Buddha was as noble as that of Christ, and his moral teaching equally sublime; the same mythical features had been added to it by his zealous followers. Buddhism has had more vicissitudes, and has, at the present day, more adherents than Christianity; we have far less historical data to assist us in analyzing its growth than we have in the case of Christianity, yet we feel no apprehension that, in attributing it to natural causes, we may be neglecting some revelation of a higher power. To the impartial historian, whose views are subsequent, not antecedent, to his knowledge, Christianity is but one member of a large family of religions—Confucianism, Zoroastrianism, Buddhism, Mohammedanism, etc.; its birth and life are similar to theirs; its death will be like theirs; like man himself, it bears no peculiar marks to prove the supernatural origin and the immortality claimed for it.

Thus, if it is true that the documents which describe the life of Christ are no longer worthy of implicit credence, we have no serious reason for thinking that Christ will lead us to a superhuman and supernatural life rather than Buddha or Zoroaster. The historical question is, then, the fundamental one. Have we an authentic description of his actions in the Gospel, and must we recognize a superhuman agency in them? This was always the one point of controversy, to my mind; moral arguments, such as the preceding, never seemed to me sufficiently