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Not Paul, But Jesus. Bentham Jeremy
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Автор произведения Bentham Jeremy
Жанр Зарубежная классика
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Where disconformity has place it may be clear or not clear of contradiction. Clear it may be of contradiction, when it consists either of mere deficiency or mere redundancy, or of both: deficiency or redundancy, according as it is this or that account, which, on the occasion of the comparison, is taken for the standard.
On the occasion in question, such is the importance of the occurrence, that the proper standard of reference and comparison is that which is most ample: that which, if not strictly speaking complete, wants the least of being so. On the part of the historian, speaking in his own person, omission is in such a case without excuse.
Not so, necessarily, in the case of a person whom the historian speaks of as giving that person's own account of that same occurrence. What may be is, that in the nature of the occasion in which the person is represented as speaking of it, there is so much of suddenness, by reason of impending danger, or urgent pressure, that, of the quantity of time necessary for complete utterance, and even of that necessary for complete and correct recollection, more or less was wanting.
On the occasion of that account of the matter, which is the first of the two on which the historian represents Paul as giving an account of this momentous occurrence, – this justification for want of completeness, or this excuse for want of correctness, might naturally enough have place. For it was while pleading for his life at Jerusalem, before a mixed multitude, no inconsiderable part of which were endeavouring at the destruction of it, that Paul is represented as delivering this first of his two accounts: – call that the supposed unstudied or unpremeditated account.
Not so, on the occasion on which he is represented as delivering the second of these same two accounts. On this occasion, it is true, he is represented as pleading in his defence. But it is pleading in and before a regularly constituted judiciary, and after time for preparation in much greater abundance than he could have wished: – call this the supposed studied or premeditated account.
In this view, the proper standard of comparison can not be dubious. The historian being himself, in all three accounts, the immediately reporting witness, and having had his own time for the forming of them all, – that which he gives in his own person, and which therefore naturally occupies the first place, should, in respect of both qualities, as well as in that of clearness, have been, (and, setting aside deceptious design, naturally would have been), as perfect as it was in his power to make it. To the others alone could any excuse be afforded, in respect of any one of those requisites, by any circumstance peculiar to the respective cases.
What is above being observed – Of the ten following instances of disconformity, seven will be found to be cases of simple deficiency, three of contradiction.
In those which are cases of simple deficiency, it will be seen to have urgency for its justification or excuse; for the others there appears no justification or excuse.5 Of the twelve distinguishable heads in question, under two alone, viz. that of place and that of time, will the conformity be found complete. Place, a spot near to Damascus, in the leading from Jerusalem to Damascus: Time, meaning time of day, – about noon. But, in the quality of trustworthiness deficient as all three accounts will presently be shown to be, it will be seen how little is contributed, by conformity as to the mere circumstances of time and place.
Now then let us see the subjects, in relation to which a want of conformity is observable. To save words, the shortest form of description possible will throughout be employed.
1. Light seen. Between Acts account and Paul's 1st or supposed unstudied account, no disconformity worth remarking. In Acts it is a "light," in Paul 1st a "great light";6 in both it is about midday. But in Paul's 2d or supposed studied account, it is above the brightness of the sun at that time of the day.
In Acts the passage is simply narrative: in Paul's 1st, the urgency of the occasion left no room for flowers. But in Paul's 2d, time being abundant, flowers were to be collected, and this is one of them. In the ordinary course of nature there exists not upon earth any light equal in brightness to that of the sun; especially the sun at midday, and in such a latitude. Supposing the light in question ever so much greater than the midday sun, neither Paul nor this his historian could, without a miracle on purpose, have had any means of knowing as much. For a miracle for such a purpose, the existence of any effectual demand does not seem probable. For the purpose mentioned, – namely the bereaving of the power of vision every open eye that should direct itself towards it, – to wit, so long as that same direction should continue, – the ordinary light of the sun would have been quite sufficient. At the time and place in question, whatever they may have been, suppose it true that, though midday was the time, the atmosphere was cloudy, and in such sort cloudy, that without something done for the purpose, a light productive of such effects could not have been produced. Still, for this purpose, a specially created body of light different from that of the sun, and exceeding it in intensity, could not be needful. The removal of a single cloud would have been amply sufficient: – a single cloud, and that a very small one.
But if the light was really a light created for the purpose, and brighter than that of the sun; of circumstances so important, mention should not have been omitted in the standard narrative.
Here then is either a deficiency in the standard narrative, – and this deficiency, as already observed, an inexcusable one, – or a redundancy in the subsequent account: a redundancy, the cause of which seems sufficiently obvious: a redundancy – in that account which, being premeditated on the part of the historian, is given by him as being premeditated on the part of the speaker, whom he represents as delivering it: a redundancy, – and that in a word a falsehood: a falsehood, and for what purpose? – for deception: the hero represented by his historian as using endeavours to deceive.
2. Dialogue. Per Acts, the Dialogue contained five speeches: to wit, 1. The voice's speech; 2. Paul's; 3. The Lord's, whose voice, Paul and his historiographer7, from what experience is not said, knew the voice to be; 4. Paul's; 5. The Lord's. In Paul 1st, speeches the same in number, order, and, save in one phrase about kicking against the pricks, nearly so in terms. But in Paul 2d, the number of the speeches is no more than three: and, as will be seen below, of the last the import is widely different from that of any of those reported in the other two accounts.
3. Falling to the ground. Per Acts and Paul 1st, by Paul alone was this prostration experienced. Per Paul 2d, by his unnumbered companions, by the whole company of them, as well as by himself. Deficiency here on the part of the proper standard; so, in the case of the unstudied speech. In the studied speech it is supplied.
4. Language of the voice. Per Acts and Paul 1st, of the language nothing is said. Deficiency, as in the case last mentioned; to wit, in the regular history, and in the unstudied speech. In the studied speech it is supplied. Stage effect greater. Agrippa, to whom it was more particularly addressed, being, under the Roman viceroy, a sort of king of the Jews, – what seems to have occurred to the historian is – that it might be a sort of gratification to him to be informed, that his own language, the Hebrew, was the language which, on this occasion, was employed by that voice, which by Paul, by whom it had never been heard before, was immediately understood to be the Lord's; i. e. Jesus's; i. e. God's. The character, in which Paul was on this occasion brought by his historiographer on the stage, being that of a consummate orator, furnished with all his graces, – this compliment was among the rest put into his mouth. Moreover, by Jesus no language, for aught that appears, but the Hebrew, having been ever spoken, hence the account became the more consistent or credible.
5. Kicking against the pricks.8 "Hard for thee to kick against the pricks." Per Acts, this proverbial expression is employed by the voice, as soon as it turns out to have been the Lord's. In the supposed and hasty unstudied speech, it is dropped. This
In regard to the matter testified, that is, in regard to the object of the testimony; it is, first of all, a requisite condition, that what is reported to be true should be possible, both absolutely, or as an object of the elaborative Faculty, and relatively, or as an object of the Presentative Faculties, – Perception, External or Internal. A thing is possible absolutely, or in itself, when it can be construed to thought, that is, when it is not inconsistent with the logical laws of thinking; a thing is relatively possible as an object of perception, External or Internal, when it can affect Sense or Self-consciousness, and, through such affection, determine its apprehension by one or other of these faculties.
A testimony is, therefore, to be unconditionally rejected, if the fact which it reports be either in itself impossible, or impossible as an object of the representative faculties.
But the impossibility of a thing, as an object of these faculties, must be decided either upon physical, or upon metaphysical, principles.
A thing is physically impossible as an object of sense, when the existence itself, or its perception by us, is, by the laws of the material world impossible. – Hamilton's Logic 460. – Ed.
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Further, it will be noticed all the time that the reporter, Luke, wrote what Paul, or some other person or rumor had previously communicated to him. Now Luke, was accustomed to pen these wonders, these superhuman Chimerical prodigies. Take the example of the trial of Stephen, Acts 7. After the Charges of the Complainants, Ib. 6-9, "Libertines" and others had been heard by the High Priest, he inquired of Stephen personally as to the verity of the charges, And Luke reports his responses, And then to make sure of portraying fully the Emotional conditions of the witnesses and the spectators, he reports, V. 54. "When they heard these things, they were cut to the heart and they grabed on him with their teeth; but he, Stephen, being full of the Holy Ghost looked up steadfastly into heaven and saw the glory of God and Jesus standing at the right hand of God, and said, Behold I see the heavens opened, and the son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears and ran upon him with one accord, and cast him out of the City and stoned him, and the witnesses laid down their clothes at a young man's feet whose name was Saul."
This Saul, now Paul, must have acted as overseer or umpire. Paul, is by chronologers reckoned to have been about 12 years of age; But it will be seen that Luke, the narrator, is just such a superserviceable witness as wholly impairs his credibility. He says first, Stephen was in fact filled with the Holy Ghost, saw the glory of God, for he evidently was gloriable, and Jesus standing on the right hand of God; and that in addition thereto he states that Stephen, said he saw the same wonders – with the addition that the heavens were opened, &c. If he had been cross-examined and asked whether little Paul, did not behold all these wonders, he no doubt would have answered in the affirmative and volunteered the statement, That they all saw these wonders, the high priest, the accusers, by-standers, and human canines that gnashed their teeth upon Stephen. Consult any author on Psychology on the subject of Emotions, Exstatic illusions, &c.
But in the assembly inquisitors of Stephen, Paul and others before the high priests, what special law or cannons were they accused of violating? Answer, one cannon is quite conspicuous, to wit: – Ex. 22:28. "Thou shalt not revile the gods, nor curse the ruler of the people."
When the inquisitor the high priest found the accused guilty, he was delivered over to the witnesses for execution. The detectives enjoyed the luxury of doing the stoning. If Christ's limitation had been in use, to wit: – that none but the guiltless should throw stones, the accusing sleuths might have been less zealous. – Ed.
Historiographer is used purposely by the author to denote a specialist for the occasion.
"Goad" is the word used in the Douay Testament and in the late revisions of The Protestants.