The Criticism of the Fourth Gospel: Eight Lectures on the Morse Foundation, Delivered in the Union Seminary, New York in October and November 1904Sanday, W. (William)
Religion
The Criticism of the Fourth Gospel: Eight Lectures on the Morse Foundation, Delivered in the Union Seminary, New York in October and November 1904
Sanday, W. (William)
Bible. John -- Criticism, interpretation, etc.
iii. The argument is therefore _a fortiori_. The disciple is not above
his master, or the servant above his lord. All these subordinate
manifestations, though we have in some ways better evidence for them, do
but point back to the one supreme manifestation, the Incarnation of our
Lord Jesus Christ. We must never forget that behind the alleged miracles
of the Gospels we have the absolutely greatest spiritual force that the
world has ever known. If our knowledge is as yet very imperfect of the
influence of spirit upon matter in general, it is inevitably still more
imperfect of this crowning instance of the spirit-world in contact with
the material. When we argue upwards from the analogy of the known to the
unknown, we must always leave a large margin for the interval between
the point at which our common experience, and even higher extraordinary
experience, ends, and the point at which this highest of all human
experiences begins. Even a strictly scientific method should be
conscious of its own limitations; when it has done all that it can do,
it should be aware that its ladders are still too short to scale the
height that has to be scaled; it must leave room for a venture of faith
beyond the furthest horizon of sight.
iv. We are not called upon to believe that anything is really contrary
to, or in violation of, nature St. Augustine laid down, some fifteen
centuries ago: ‘Portentum ergo fit non contra naturam sed contra quam
est nota natura’ (_De Civitate Dei_, xxi. 8). We can always exercise an
act of faith, that if we really knew what had taken place, and if we
really knew the highest laws of the universe, there would not be any
contradiction between them. As it is, there is a double margin of error:
it is difficult, and in many cases impossible, for us so to translate
the language of the distant past into the idiom of the present as to be
sure that we can realize what are the facts that we have to deal with;
and, even if we had got the facts, we should still have but a very
imperfect knowledge of the causes by which they were determined.
Public-domain text, read in full here on John Shaqi.
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