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 supernatural. For the two great Johannine miracles, the change of the water into wine and the increase of the loaves, no naturalistic explanation can be admitted. But how unsuccessful is his attempt to make the increase of the bread intelligible! "Why should not the bread have been increased?" he asks. "If nature every year in the period between seed-time and harvest performs a similar miracle, nature might also, by unknown laws, bring it about in a moment." Here crops up the dangerous anti-rationalistic intellectual supernaturalism which sometimes brings Hase and Schleiermacher very close to the frontiers of the territory occupied by the disingenuous reactionaries.

The crucial point is the explanation of the resurrection of Jesus. A stringent proof that death had actually taken place cannot, according to Hase, be given, since there is no evidence that corruption had set in, and that is the only infallible sign of death. It is possible, therefore, that the resurrection was only a return to consciousness after a trance. But the direct impression made by the sources points rather to a supernatural event. Either view is compatible with the Christian faith. "Both the historically possible views — either that the Creator gave new life to a body which was really dead, or that the latent life reawakened in a body which was only seemingly dead — recognise in the resurrection a manifest proof of the care of Providence for the cause of Jesus, and are therefore both to be recognised as Christian, whereas a third view — that Jesus gave Himself up to His enemies in order to defeat them by the bold Stroke of a seeming death and a skilfully prepared resurrection — is as contrary to historical criticism as to Christian faith."

Hase, however, quietly lightens the difficulty of the miracle question in a way which must not be overlooked. For the rationalists all miracles stood on the same footing, and all must equally be abolished by a naturalistic explanation. If we study Hase carefully, we find that he accepts only the Johannine miracles as authentic, whereas those of the Synoptists may be regarded as resting upon a misunderstanding on the part of the authors, because they are not reported at first hand, but from tradition. Thus the discrimination of the two lines of Gospel tradition comes to the aid of the anti-rationalists, and enables them to get rid of some of the greatest difficulties. Half playfully, it might almost be said, they sketch out the ideas of Strauss, without ever suspecting what desperate earnest the game will become, if the authenticity of the Fourth Gospel has to be given up.

Hase surrenders the birth-story and the "legends of the Childhood" — the expression is his own — almost without striking a blow. The same fate befalls all the incidents in which angels figure, and the miracles at the time of the death of Jesus. He