Page:Princeton Theological Review, Volume 3, Number 4 (1905).djvu/117



VERY narrative, of whatever kind, is itself a phenomenon of history, and as such in an age of science requires an explanation. In the case of a narrative which claims to be historical, either one of two general lines of explanation may be followed. In the first place, the narrative may be regarded as really based upon facts; so that the genesis of the narrative is to be explained chiefly through the facts. Or, in the second place, the narrative may be regarded as false; in which case the genesis of the false ideas must be explained. If the supposed facts are difficult of explanation, whereas it is easy to see how the false ideas could have been developed and embodied in the narrative, then we pronounce the narrative untrustworthy. But if, on the other hand, the facts are easy to explain, whereas it is difficult to see how the ideas, if false, ever could have been developed and embodied in the narrative, then we pronounce the narrative trustworthy. So in order to determine whether any particular historical narrative is trustworthy or untrustworthy, we must balance the difficulty of explaining the facts and their transmission against the difficulty of explaining the origin of the ideas if they were not determined by facts.

It is evident that the New Testament account of the birth of Jesus professes to be a narrative of fact. Nor is there, so far as means of transmission are concerned, any improbability in supposing that the claim is a just one. In the narrative of Luke, there are certain indications that point toward Mary as the channel of communication. She it is to whom special revelations are made, she it is whose inmost throughts are described, and she it is who could have had the best possible knowledge of the events. She would also have had abundant opportunity to communicate the story to the early disciples, either directly or through the company of women described in the latter course of the Gospels. In the case of Matthew’s account, Joseph seems rather to be indicated as the channel of communication—at any rate he could have been such a channel.