The Lost Gospel and Its Contents, Michael F. Sadler [great novels to read .TXT] 📗

He, of course, dwells much upon the circumstance that a fire was kindled in the Jordan at the time of our Lord's baptism, which additional instance of the supernatural Justin may have derived either from tradition or from the Gospel to the Hebrews. Above all, he dwells upon the fact--and a remarkable fact it is--that Justin supposes that the words of the Father wore not "Thou art my beloved Son, in Thee I am well pleased," but "Thou art my Son, this day have I begotten Thee."

Now I do not for a moment desire to lessen the importance of the difficulty involved in a man, living in the age of Justin, giving the words, of the Father so differently to what they appear in our Gospels. But what is the import of the discrepancy? It is simply a theological difficulty, the same in all respects with that which is involved in the application of these very words to the Resurrection of Christ by St. Paul, in Acts xiii. 33. It is in no sense a difficulty having the smallest bearing on the supernatural; for it is equally as supernatural for the Father to have said, with a voice audible to mortal ears, "This day have I begotten Thee," as it is for Him to have said, "In Thee I am well pleased."

What, then, is the inference which the author of "Supernatural Religion" draws from these discrepancies? This,--that Justin derived his information from the lost Gospel to the Hebrews.

"In the scanty fragments of the 'Gospel according to the Hebrews,'
which have been preserved, we find both the incident of the fire
kindled in Jordan, and the words of the heavenly voice, as quoted by
Justin:--'And as He went out of the water, the heavens opened, and
He saw the Holy Spirit of God in the form of a dove descend and
enter into Him. And a voice was heard from heaven, saying, 'Thou art
my beloved Son, in Thee I am well pleased;' and again, 'This day
have I begotten Thee.' And immediately a great light shone in that
place.' Epiphanius extracts this passage from the version in use
among the Ebionites, but it is well known that there were many other
varying forms of the same Gospel; and Hilgenfeld, with all
probability, conjectures that the version known to Epiphanius was no
longer in the same purity as that used by Justin, but represents the
transition stage to the Canonical Gospels, adopting the words of the
voice which they give without yet discarding the older form."
("Supernatural Religion," vol. i. p. 320.)

Here, then, are the remains of an older Gospel used by Justin, taken from copies which rationalists assert to have been, when used by him, in a state of greater purity than a subsequent recension, which subsequent recension was anterior to our present Gospels, and being older was purer, because nearer to the fountain-head of knowledge: but this older and purer form is characterized by a more pronounced supernatural element--to wit, the 'fire' in Jordan and the 'light'--so that, the older and purer the tradition, the more supernatural is its teaching.


SECTION VI.

THE PRINCIPAL WITNESS.--HIS TESTIMONY RESPECTING THE DEATH OF CHRIST.


We have now to consider the various notices in Justin respecting our Lord's Crucifixion, and the events immediately preceding and following it. Justin notices our Lord's entry into Jerusalem:--

"And the prophecy, 'binding His foal to the vine and washing His
robe in the blood of the grape,' was a significant symbol of the
things which were to happen to Christ, and of what He was to do. For
the foal of an ass stood bound to a vine at the entrance of a
village, and He ordered His acquaintances to bring it to Him then;
and when it was brought He mounted and sat upon it, and entered
Jerusalem." (Apol. I. ch. xxxii.)

Justin in a subsequent place (Dial. ch. liii.) notices the fact only mentioned in St. Matthew, that Jesus commanded the disciples to bring both an ass and its foal:--

"And truly our Lord Jesus Christ, when He intended to go into
Jerusalem, requested His disciples to bring Him a certain ass, along
with its foal, which was bound in an entrance of a village called
Bethphage; and, having seated Himself on it, He entered into
Jerusalem."

Justin thus describes the institution of the Eucharist:--

"For the Apostles, in the Memoirs composed by them, which are called
Gospels, have thus delivered unto us what was enjoined upon them;
that Jesus took bread, and, when He had given thanks, said, 'This do
ye in remembrance of me, this is My body;' and that after the same
manner, having taken the cup and given thanks, He said, 'This is My
blood;' and gave it to them alone." (Apol. i. ch. lxvi.)

He thus adverts to the dispersion of the Apostles:--

"Moreover, the prophet Zechariah foretold that this same Christ
would be smitten and His disciples scattered: which also took place.
For after His Crucifixion the disciples that accompanied Him were
dispersed." (Dial. ch. liii.)

He mentions our Lord's agony as the completion of a prophecy in Psalm xxii.:--

"For on the day on which He was to be crucified, having taken three
of His disciples to the hill called Olivet, situated opposite to the
temple at Jerusalem, He prayed in these words: 'Father, if it be
possible, lot this cup pass from Me.' And again He prayed, 'Not as I
will, but as Thou wilt.'" (Dial. xcix.)

His sweating great drops of blood (mentioned only in St. Luke), also in fulfilment of Psalm xxii.--

"For in the memoirs which I say were drawn up by His Apostles, and
those who followed them [it is recorded] that His sweat fell down
like drops of blood while He was praying, and saying, 'If it be
possible, let this cup pass.'" [34:1] (Ch. ciii.)

His being sent to Herod (mentioned only in St. Luke):--

"And when Herod succeeded Archelaus, having received the authority
which had been allotted to him, Pilate sent to him by way of
compliment Jesus bound; and God, foreknowing that this would happen,
had thus spoken, 'And they brought Him to the Assyrian a present to
the king.'" (Ch. ciii.)

His silence before Pilate, also quoted by Justin, in fulfilment of Psalm xxii.:--

"And the statement, 'My strength is become dry like a potsherd, and
my tongue has cleaved to my throat,' was also a prophecy of what
would be done by Him according to the Father's will. For the power
of His strong word, by which He always confuted the Pharisees and
Scribes, and, in short, all your nation's teachers that questioned
Him, had a cessation like a plentiful and strong spring, the waters
of which have been turned off, when He kept silence, and chose to
return no answer to any one in the presence of Pilate; as has been
declared in the Memoirs of His Apostles." (Dial. ch. cii.)

His crucifixion:

"And again, in other words, David in the twenty-first Psalm thus
refers to the suffering and to the cross in a parable of mystery:
'They pierced my hands and my feet; they counted all my bones; they
considered and gazed upon me; they parted my garments among them,
and cast lots upon my vesture.' For when they crucified Him, driving
in the nails, they pierced His hands and feet; and those who
crucified Him parted His garments among themselves, each casting
lots for what he chose to have, and receiving according to the
decision of the lot." (Ch. xcvii.)

The mocking of Him by His enemies:--

"And the following: 'All they that see Me laughed Me to scorn; they
spake with the lips; they shook the head: He trusted in the Lord,
let Him deliver Him since He desires Him;' this likewise He foretold
should happen to Him. For they that saw Him crucified shook their
heads each one of them, and distorted their lips, and, twisting
their noses to each other, they spake in mockery the words which are
recorded in the Memoirs of His Apostles, 'He said He was the Son of
God: let Him come down; let God save Him.'" (Ch. ci.)

His saying, "My God, my God, why hast Thou forsaken Me?" (reported only in SS. Matthew and Mark):--

"For, when crucified, He spake, 'O God, my God, why hast Thou
forsaken me?'" (Ch. xcix.)

His saying, "Father, into Thy hands I commend My Spirit," reported only in St. Luke:--

"For, when Christ was giving up His spirit on the cross, He said,
'Father, into Thy hands I commend my spirit,' as I have learned also
from the Memoirs." (Ch. cv.)

His Resurrection and appearance to His Apostles gathered together (found only in SS. Luke and John), and His reminding the same Apostles that before His Death He had foretold it (found only in St. Luke):--

"And that He stood in the midst of His brethren, the Apostles (who
repented of their flight from Him when He was crucified, after He
rose from the dead, and after they were persuaded by Him that before
His Passion He had mentioned to them that He must suffer these
things, and that they were announced beforehand by the prophets)."
[37:1] (Ch. cvi.)

The Jews spreading the report that His disciples had stolen away His Body by night (recorded only by St. Matthew):--

"Yet you not only have not repented, after you learned that He rose
from the dead, but, as I said before, you have sent chosen and