It is erroneous assertions such as these which tend, perhaps, more than anything else, to confuse the simple question before us--the truth of Christianity. They are therefore discussed at greater length in a separate chapter devoted to popular fallacies. Meanwhile, in the present chapter I hope I have succeeded in giving some insight into the true nature of the present situation.
THE EXTRAORDINARY STATE OF APOLOGETICS WITH REGARD TO MIRACLES
In this and the following chapters I hope to show how matters stand with reference to the more important points at issue between the Christian apologist and the Rationalist. The truth or otherwise of the Bible miracles being of supreme importance, I begin with an examination of the position of apologetics with regard to them.
Professor Huxley once made the following remark: "The miracles of the Church are child's play to the miracles I see in nature." This has been hailed by the apologist as a satisfactory admission that science concedes the possibility of miracles. It is continually being quoted in apologetic works and from the pulpit, and is apparently considered as a conclusive piece of evidence that science has nothing to say against miracles. But, Professor Huxley went on to explain: "On the strength of an undeniable improbability, however, we not only have a right to demand, but are morally bound to require, strong evidence in favour of a miracle before we even take it into serious consideration. But when, instead of such evidence, nothing is produced but stories originating nobody knows how or when, among persons who could firmly believe in devils which enter pigs, I confess that my feeling is one of astonishment that anyone should expect a reasonable man to take such testimony seriously." [30] We never hear of this from the pulpit! Possibly Professor Huxley would not have been thus misrepresented--or shall we say misunderstood?--if he had spoken of the wonders of nature, and had not used a word popularly understood to signify that break in nature's laws which it has yet to be proved has ever occurred, or can ever occur. The wonders of nature take place in accordance with natural laws; miracles do not.
An obvious objection to miracles is the one often propounded by an inquiring child, "Why do we no longer have miracles?" The rationalist's reply, of course, is that, so soon as nature's laws were better understood, trustworthy evidence was demanded and miracles ceased. Paley tries to parry the question by saying: "To expect, concerning a miracle, that it should succeed upon repetition is to expect that which would make it cease to be a miracle; which is contrary to its nature as such, and would totally destroy the use and purpose for which it was wrought." [31] But, as Cotter Morison remarks: [32] "Assuming that a miracle reveals the presence of a supernatural power, why should its repetition destroy its miraculous character? Above all, why should it destroy its use? If miracles are intended to convert the stiff-necked and hard-of-heart, what more likely way of bringing them to submission than the repetition of miracles? And, according to Scripture, this was precisely the way in which Pharaoh, king of Egypt, was humbled. He resisted the miracles wrought by Moses and Aaron with stubbornness all through the first nine plagues; but the universal slaying of the first-born broke even his spirit.... It may suit Paley to say that repetition of miracles would destroy their use; but he must be a luke-warm theologian who does not at times wish from the depth of his heart that an authentic miracle could be produced. Yet it is at this momentous crisis in the religious affairs of the world, when the enemy is carrying one position after another, and has all but penetrated to the citadel of belief, that no miracles occur, that no miracles are claimed, except, indeed, of the compromising species made at Lourdes.... When no one doubted the possibility of the frequency of miracles they abounded, we are told--that is, when, by reason of their number and the ready credit accorded to them, their effect was the least startling, then they were lavished on a believing world. Now, when they are denied and insulted as the figments of a barbarous age; when the faith they might support is in such jeopardy as it never was before; when a tithe of the wonders wasted in the deserts of Sinai and the 'parts beyond Jordan' would shake the nations with astonishment and surprise--when, in short, the least expenditure of miracle would produce the maximum of result, then miracles mysteriously cease. This fact, which is beyond contest, has borne fruit, and will yet bear more."