The Supernatural in the New Testament, Possible, Credible, and Historical: Or, An Examination of the Validity of Some Recent Objections Against Christianity as a Divine RevelationRow, C. A. (Charles Adolphus)
Religion
The Supernatural in the New Testament, Possible, Credible, and Historical: Or, An Examination of the Validity of Some Recent Objections Against Christianity as a Divine Revelation
Row, C. A. (Charles Adolphus)
Bible. New Testament -- Evidences, authority, etc.; Miracles; Revelation; Supernatural in the Bible
There is a large class of events which civilized man cannot help
recognizing as belonging to a definite order and sequence, and where the
belief in the marvellous exerts little or no influence. The violation of
this order he views as impossible. Thus he cannot fail to recognize the
fact that men cannot walk on the water without support; that thousands of
persons cannot be fed by a few loaves and fishes; that diseases never
leave us instantaneously by no other agency than that of a touch or a
word; and that men who have been actually dead have never returned to
life. No amount of the love of the marvellous has ever induced men to
consider such occurrences possible. Whatever may have been the current
supernaturalism of the ancient world, it did not embody beliefs of this
description. This is proved by the entire course of ancient history. Its
supernaturalism is of a wholly different order. The love of the
marvellous, therefore, has never so confounded the distinction between the
natural and the supernatural among civilized men, as to have deprived a
miracle of its significance.
Such an assertion respecting any part of the Roman Empire, during the
century which preceded and that which followed the Advent, would be
contrary to fact. On the contrary, certain classes of events which were
reported to have happened, were invariably believed to have been really
supernatural. They were so far from being considered as devoid of meaning,
that persons supposed to be skilled in the art of interpreting them were
habitually consulted as to what they were intended to denote. The only
exceptions to this were those occurrences which were supposed to have been
brought about by the art of magic. These seem to have been viewed as in
some measure due to the existence of occult powers in nature, the results
of which the professors of the art had succeeded in mastering. It may be
safely affirmed that at no portion of this period was the love of the
marvellous so prevalent in any portion of the Roman Empire as to have
deprived a real miracle of its signification.
Public-domain text, read in full here on John Shaqi.
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