Page:Popular Science Monthly Volume 37.djvu/652

634 events which have happened, exactly as they are declared to have happened in its sacred books; which are true, that is, in the sense that the statement about the execution of Charles I is true. Further, it is affirmed that the New Testament presupposes the historical exactness of the Old Testament; that the points of contact of "sacred" and "profane" history are innumerable; and that the demonstration of the falsity of the Hebrew records, especially in regard to those narratives which are assumed to be true in the New Testament, would be fatal to Christian theology.

My utmost ingenuity does not enable me to discover a flaw in the argument thus briefly summarized. I am fairly at a loss to comprehend how any one, for a moment, can doubt that Christian theology must stand or fall with the historical trustworthiness of the Jewish Scriptures. The very conception of the Messiah, or Christ, is inextricably interwoven with Jewish history; the identification of Jesus of Nazareth with that Messiah rests upon the interpretation of passages of the Hebrew Scriptures which have no evidential value unless they possess the historical character assigned to them. If the covenant with Abraham was not made; if circumcision and sacrifices were not ordained by Jahveh; if the "ten words" were not written by God's hand on the stone tables; if Abraham is more or less a mythical hero, such as Theseus; the story of the deluge a fiction; that of the fall a legend; and that of the creation the dream of a seer; if all these definite and detailed narratives of apparently real events have no more value as history than have the stories of the regal period of Rome—what is to be said about the Messianic doctrine, which is so much less clearly enunciated? And what about the authority of the writers of the books of the New Testament, who, on this theory, have not merely accepted flimsy fictions for solid truths, but have built the very foundations of Christian dogma upon legendary quicksands?

But these may be said to be merely the carpings of that carnal reason which the profane call common sense; I hasten, therefore, to bring up the forces of unimpeachable ecclesiastical authority in support of my position. In a sermon preached last December, in St. Paul's Cathedral, Canon Liddon declares:

For Christians it will be enough to know that our Lord Jesus Christ set the seal of his infallible sanction on the whole of the Old Testament. He found the Hebrew canon as we have it in our hands to-day, and he treated it as an authority which was above discussion. Nay, more: he went out of his way—if we may reverently speak thus—to sanction not a few portions of it which modern skepticism rejects. When he would warn his hearers against the dangers of spiritual