The Two Tests: The Supernatural Claims of Christianity Tried by Two of Its Own RulesLisle, Lionel
Religion
The Two Tests: The Supernatural Claims of Christianity Tried by Two of Its Own Rules
Lisle, Lionel
Apologetics
27. Such and so great, then, in brief, are among the more prominent
evils that have arisen out of the ancient and widespread belief in a
"life to come," of which the resurrection of Jesus, and the connected
doctrines and practices, constitute one important development; to
which the religion of Moses was antagonistic, not, as Christians claim,
antecedent, but which, under one form or other, has exercised a powerful
sway under almost all, if not all, the other ancient religions.
CHAPTER VI. CONCLUSION
1. The results, then, of this inquiry are:--
(a.) It has been shown that none of the supernatural occurrences
mentioned in the New Testament, as testimonies to the supernatural
claims of Jesus, rest on the accordant testimony of two or three
witnesses; that there is also the most serious variance between the
accounts of the different writers,--not that variance resulting in
substantial agreement which often characterises the statements of two
independent eye-witnesses relating different impressions of the same
event, but that variance which characterises illusion and man-deifying
fable. Thus, a condition of ordinary proof, required by the deity of
the Mosaic as well as by the deity of the Christian system, is not
fulfilled. Far less does the evidence satisfy that most righteous demand
ever put forward by each earnest man, for proof of the highest and
strictest kind, before he yields a conscience-approved assent to
occurrences and to claims professing to be specially representative of
a being held to be beyond and supreme over Nature. How else but by the
demand for strictest proof could special manifestations of a true
God (if any such had occurred or were to occur) be distinguished from
pretence and imposture? Each religious system judges the pretensions
of all others by severe tests of evidence and rightful incredulity,
but refuses to apply these to its own. And what sort of being can they
conceive an Almighty to be who affirm that he not only commands and
approves belief in supernatural events, on such evidence and on such
grounds as are put forth by the New Testament compilers, or on the
impassioned utterances of preachers or other emotional influences,
but also that he has left those to perish in their sins who do not
so believe. He, an Almighty maker of the universe, approve credulity,
disapprove rightful incredulity and keen inquiry, ordain belief without
conscience-satisfying evidence, less regardful of truth, less righteous
than man!
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