Part 22 (1/2)

”Republic,” Book II.

[27] How then are we to know what words and deeds express the mind of G.o.d, are words of the Lord, examples He presents for our imitation? By the mind of G.o.d manifest in 'the express image of His person?' All morality and religion is to be tried by 'the mind which was in Christ,' 'the spirit of Christ which dwelleth in us.'

[28] In what is said above there la no positive denial intended of the Old Testament miracles. We are in no position to deny them. The point is simply that they are not bounden on us in any reasonable and reverent recognition of a real historical revelation in the Old Testament, and need trouble no one who cannot receive them. The miracles of Christ, when reduced to the wonders reported by the conjoint testimony of the synoptics,--_i.e._, to the common tradition of the early church, stand apart from all other Scripture miracles; having a reasonable and natural character as the powers of such a personality, and coming within the ken of our visions of possibility. They are imaged In the well attested powers of rare men. They appear as in no wise violations of law, but as the manifestations of nature's laws and forces worked by the normal man, having 'dominion' over the earth. ”The wise soul expels disease.”

[29] So judicious a commentator as Dean Alford, in his introduction to the Second Epistle to the Thessalonians, discussing the vexed question of the Daniel-like section in the third chapter, so wholly unlike Paul observes:

”If we have” (in any sense, G.o.d speaking in the Bible) ”then, of all pa.s.sages, it is in these, which treat so confidently of futurity, that we must recognize His voice; if we have it not in these pa.s.sages, _then, where are we to listen for it at all_?”--Greek Testament III:64.

[30] ”History of American Socialisms,”--Noyes.--p. 608.

[31] ”To understand that the language of the Bible is fluid, pa.s.sing and literary, not rigid, fixed and scientific, is the first step towards a right understanding of the Bible.”--_Literature and Dogma_.--p. xii.

[32] The revised version calls the attention of English readers to this latter influence, in the marginal rendering of ”_Tartarus_” for ”h.e.l.l” in 2 Peter, 11: 4.

[33] Luther's strong sense detected his unevangelicalness.

[34] Ewald says the tenth century, and Kuenen the eighth century.

[35] Ask at Abel and at Dan whether the genuine old statutes of Israel have lost their force?--2 Samuel, xx. 18. Restored by Ewald from the LXX.

[36] Such a late codification is no more inconceivable than Justinian's codification of Roman law.

[37] Brook Foss Westcott. Smith's Bible Dictionary: article on Daniel.

[38] ”The Bible of To-day,” Chadwick, p. 50.

[39] Of this process we see hints in the various references to the consecration of great trees and stones to Jehovah.

[40] The indications of this nature-wors.h.i.+p lie scattered on the surface of the Old Testament so plainly that no one can fail to notice them.

[41] ”Among the Edomites, Ishmaelites, Ammonites and Moabites--the tribes with which Israel felt itself most nearly related--the service of the rigorous and destroying G.o.d was most prominent The very names for G.o.d which are most common among them--Baal, El, Molech, Milcom, Chemosh--are enough to show this. These names denote the mighty, violent, death-dealing G.o.d.” ”The Religion of Israel,” Knappert, p. 29. These names constantly recur in the early history of Israel. Jephthah's vow is a familiar instance of this abhorrent rite. Circ.u.mcision is supposed to mark a merciful compromise with this blood-gift; in addition to its sanitary character.

[42] We know from general history how among other people the homage paid to the productive powers of nature led to systematized prost.i.tution, in the name of the personification of this force of nature. Tradition records how early in this period the Midianites seduced Israel temporarily from Jehovah, by the licentious pleasures of their wors.h.i.+p of Baal-Peor. Later on in history we find that it is these impure rites that especially provoke the anger of the prophets.

[43] The sun symbols may not have been permanent features of the Temple-wors.h.i.+p at this period, though, from the probable identification of the early Jehovah with the sun, it seems likely that their presence there was no casual fact.

[44] 2 Kings, xxiii. 6, 7.

[45] Isaiah, i. 11-17.

[46] Micah, vi. 6-8.

[47] Isaiah, xi. 2-5.