Page:Princeton Theological Review, Volume 13 (1915).djvu/354

 In their picture of Jesus the Gospels agree with Paul; like Paul, they make of Jesus a supernatural person. Not one of the Gospels, but all of them! The day is past when the divine Christ of John could be confronted with a human Christ of Mark. Historical students of all shades of opinion have now come to see that Mark as well as John (though it is believed in a lesser degree) presents an exalted Christology, Mark as well as John represents Jesus clearly as a supernatural person.

A supernatural person, according to modern historians, never existed. That is the fundamental principle of modern naturalism. The world, it is said, must be explained as an absolutely unbroken development, obeying fixed laws. The supernatural Christ of the Gospels never existed. How then explain the Gospel picture? You might explain it as fiction—the Gospel account of Jesus throughout a myth. That explanation is seriously being proposed to-day. But it is absurd; it will never convince any body of genuine historians. The matter is at any rate not so simple as that. The Gospels present a supernatural person, but they also present a real person—a very real, a very concrete, a very inimitable person. That is not denied by modern liberalism. Indeed it cannot possibly be denied. If the Jesus who spoke the parables, the Jesus who opposed the Pharisees, the Jesus who ate with publicans and sinners, is not a real person, living under real conditions, at a definite point of time, then there is no way of distinguishing history from sham.

On the one hand, then, the Jesus of the Gospels is a supernatural person; on the other hand, He is a real person. But according to modern naturalism, a supernatural person never existed. He is a supernatural person; He is a real person; and yet a supernatural person is never real! A problem here! What is the solution? Why, obviously, says the modern historian—obviously, there are two elements in the Gospels. In the first place, there is genuine historical tradition. That has preserved the real Jesus. In the second place, there is myth. That has added the supernatural attributes. The duty of the historian is to separate