Orthodoxy: Its Truths And Errors. James Freeman Clarke

are its results—the Fetichism of Africa, the devil-worship of the North American Indians, the cannibalism of the Feejee Islands, the human sacrifices of Mexico and of the ancient Phœnicia.” “Then,” it is continued, “look at the observations of the wisest intellects apart from revelation! How little they knew with certainty! Their views of the Deity varied from pantheism to idolatry; their views of immortality were wholly vague and indistinct; their ideas of duty confused and false.”

      To which we might reply, “Is not the same thing true among Christians? Are there no superstitions among them? Were not witches hanged and burned during sixteen centuries in Christendom? If the heathen are ignorant, what multitudes in Catholic countries also do not read the Bible! How many are there even in Protestant churches who can give a reason for their belief? If the heathen worship degrades mankind because it is a superstition, with fear for its motive, how large a part of Christian preaching consists also of an appeal to terror! Is not the fear of everlasting torment in hell the motive power of much which is called Christianity? Consider Catholics eating their God: is that the worship of the Father in spirit and truth? Think of the religious wars, of the religious persecutions: did natural religion ever do anything as bad as this? We cry out against Nero, who covered Christians with pitch, and burned [pg 057] them as torches in the amphitheatre. But how many were thus tortured? Perhaps ten, perhaps twenty, or let us say a hundred. But, according to Llorente, the Holy Office of the Inquisition, in Spain, burned alive, under Torquemada, 8800: under Deza, 1669; under Ximenes, 2536; in all, from 1483 to 1498—that is, in fifteen years—it burned alive 31,912 persons for heresy, and subjected to rigorous pains and penalties 291,450 persons.”

      It is not right to judge of any doctrine by the corrupt practices which have taken place under it, unless it can be shown that these are its legitimate fruits. We maintain that Christianity is not fairly responsible for these persecutions; but let us make the same allowance for the religions which prepared its way.

§ 11. Christianity considered unnatural, as well as supernatural by being made hostile to the Nature of Man.

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      If the nature of man be regarded as wholly evil, then Christianity is not merely a supernatural religion, but an unnatural one. This has been very commonly taught. Man's nature has been declared so totally corrupt and alien from all good, as to be radically opposite to the love of God and man. Christianity, therefore, comes, not to help him attain that which he is seeking after, but to change his whole purpose and aim—to give him a wholly new nature. This is the result of the doctrine of total depravity, so long taught in the Church as Orthodoxy. It has taught that all natural tendencies and desires in man were wholly evil, and to be rooted out. It has thus made Christianity unattractive, and has driven men away from it. But of this it is not necessary to speak here, as we shall discuss this doctrine and its influence hereafter.

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Chapter IV. Truths And Errors As Regards Miracles.

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§ 1. The Subject stated. Four Questions concerning Miracles.

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      In considering the truth and error in the Orthodox doctrine concerning miracles, we must, first, find out what this doctrine is; secondly, see what objections have been urged against it; and so, lastly, we may come to some conclusion as to where the truth or the error lies. There are, however, four distinct questions in regard to miracles, each of which may be considered separately. There is the philosophic question, or definition of a miracle, which asks, What is a miracle? Then there is the historical question, which asks, Did such facts actually occur? Next is the theological question, What are the value and weight of these facts in determining our Christian belief? And lastly comes the religious question, What are the spiritual meaning of miracles, and their influence on the heart and life?

§ 2. The Definition of a Miracle.

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      As the creeds give no authoritative definition of a miracle, we must examine individual statements, in order to get the Orthodox idea.

      To answer the question, What is a miracle? is not as easy as it would seem, as will appear from considering the different definitions given by different authorities, taking first those of the dictionary.

      Johnson. “Miracle. A wonder—something above human power. (In theology.) An effect above human or natural power, performed in attestation of some truth.”

      Webster. “Miracle. (In theology.) An event or effect [pg 059] contrary to the established constitution and course of things, or a deviation from the known laws of nature; a supernatural event.”

      Robinson's Bible Dictionary. “Miracle. A sign, wonder, prodigy. These terms are commonly used in Scripture to denote an action, event, or effect, superior (or contrary) to the general and established laws of nature. And they are given, not only to true miracles, wrought by saints or prophets sent by God, but also to the false miracles of impostors, and to wonders wrought by the wicked, by false prophets or by devils.” After giving examples of this from the Scriptures, Robinson adds, “Miracles and prodigies, therefore, are not always sure signs of the sanctity of those who perform them, nor proofs of the truth of the doctrine they deliver, nor certain testimonies of their divine mission.”

      American Encyclopœdia. Miracle. “It is usually defined to be a deviation from the course of nature. But this definition seems to omit one of the elements of a miracle, viz., that it is an event produced by the interposition of an intelligent power for moral purposes; for, otherwise, we must consider every strange phenomenon, which our knowledge will not permit us to explain, as a miraculous event. A revelation is itself a miracle. If one claims to be a teacher from God, he asserts a miraculous communication with God; this communication, however, cannot be visible, and visible miracles may therefore be necessary to give credibility to his pretensions. The use, then, of a miraculous interposition in changing the usual course of nature is to prove the moral government of God, and to explain the character of it.”

      Theodore Parker. “A miracle is one of three things.

      “1. It is a transgression of all law which God has made; or,

      “2. A transgression of all known laws, or obedience to a law which we may yet discover; or,

      “3. A transgression of all law known or knowable by man, but yet in conformity with some law out of our reach.”

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       He says that a miracle, according to the first definition, is impossible; according to the second it is no miracle at all; but that there is no antecedent objection to a miracle according to the third hypothesis.

      Pascal. “A miracle is an effect which exceeds the natural force of the means employed to bring it about.”

      Hume. “A miracle is a violation of a law of nature.”

      Dr. Thomas Brown. “A miracle is as little contrary to any law of nature as any other phenomenon. It is only an extraordinary event, the result of extraordinary circumstances; an effect that indicates a power of a higher order than those we are accustomed to trace in phenomena more familiar to us, but whose existence only the atheist denies. It is a new consequent of a new antecedent.”

      Horne's Introduction to the New Testament. “A miracle defined is an effect or event different from the established constitution or course of things, or a sign obvious to the senses that God has interposed this power to