The Unseen World and Other Essays [57]
extreme bounty on all hands, that their convincing power was very slight. Neither side ever thought of disputing the reality of the miracles supposed to be performed on the other; but each side considered the miracles of its antagonist to be the work of diabolic agencies. Such being the case, it is useless to suppose that Paul could have distinguished between a true and a false miracle, or that a real miracle could of itself have had any effect in inducing him to depart from his habitual course of belief and action. As far as Paul's mental operations were concerned, it could have made no difference whether he met with his future Master in person, or merely encountered him in a vision. The sole point to be considered is whether or not he BELIEVED in the Divine character and authority of the event which had happened. What the event might have really been was of no practical consequence to him or to any one else. What he believed it to be was of the first importance. And since he did believe that he had been divinely summoned to cease persecuting, and commence preaching the new faith, it follows that his state of mind must have been more or less affected by circumstances other than the mere vision. Had he not been ripe for change, neither shadow nor substance could have changed him.
This view of the case is by no means so extravagant as Mr. Rogers would have us suppose. There is no reason for believing that Paul's character was essentially different afterwards from what it had been before. The very fervour which caused him, as a Pharisee, to exclude all but orthodox Jews from the hope of salvation, would lead him, as a Christian, to carry the Christian idea to its extreme development, and admit all persons whatever to the privileges of the Church. The same zeal for the truth which had urged him to persecute the Christians unto the death afterwards led him to spare no toil and shun no danger which might bring about the triumph of their cause. It must not be forgotten that the persecutor and the martyr are but one and the same man under different circumstances. He who is ready to die for his own faith will sometimes think it fair to make other men die for theirs. Men of a vehement and fiery temperament, moreover,--such as Paul always was,--never change their opinions slowly, never rest in philosophic doubt, never take a middle course. If they leave one extreme for an instant, they are drawn irresistibly to the other; and usually very little is needed to work the change. The conversion of Omar is a striking instance in point, and has been cited by M. Renan himself. The character of Omar bears a strong likeness to that of Paul. Previous to his conversion, he was a conscientious and virulent persecutor of Mohammedanism.[25] After his conversion, he was Mohammed's most efficient disciple, and it may be safely asserted that for disinterestedness and self-abnegation he was not inferior to the Apostle of the Gentiles. The change in his case was, moreover, quite as sudden and unexpected as it was with Paul; it was neither more nor less incomprehensible; and if Paul's conversion needs a miracle to explain it, Omar's must need one likewise. But in truth, there is no difficulty in the case, save that which stupid dogmatism has created. The conversions of Paul and Omar are paralleled by innumerable events which occur in every period of religious or political excitement. Far from being extraordinary, or inexplicable on natural grounds, such phenomena are just what might occasionally be looked for.
[25] Saint-Hilaire: Mahomet et le Coran, p. 109.
But, says Mr. Rogers, "is it possible for a moment to imagine the doting and dreaming victim of hallucinations (which M. Renan's theory represents Paul) to be the man whose masculine sense, strong logic, practical prudence, and high administrative talent appear in the achievements of his life, and in the Epistles he has left behind him?" M. Renan's theory does not, however, represent Paul as the "victim of hallucinations "to a greater degree than Mohammed. The latter, as every one knows,
This view of the case is by no means so extravagant as Mr. Rogers would have us suppose. There is no reason for believing that Paul's character was essentially different afterwards from what it had been before. The very fervour which caused him, as a Pharisee, to exclude all but orthodox Jews from the hope of salvation, would lead him, as a Christian, to carry the Christian idea to its extreme development, and admit all persons whatever to the privileges of the Church. The same zeal for the truth which had urged him to persecute the Christians unto the death afterwards led him to spare no toil and shun no danger which might bring about the triumph of their cause. It must not be forgotten that the persecutor and the martyr are but one and the same man under different circumstances. He who is ready to die for his own faith will sometimes think it fair to make other men die for theirs. Men of a vehement and fiery temperament, moreover,--such as Paul always was,--never change their opinions slowly, never rest in philosophic doubt, never take a middle course. If they leave one extreme for an instant, they are drawn irresistibly to the other; and usually very little is needed to work the change. The conversion of Omar is a striking instance in point, and has been cited by M. Renan himself. The character of Omar bears a strong likeness to that of Paul. Previous to his conversion, he was a conscientious and virulent persecutor of Mohammedanism.[25] After his conversion, he was Mohammed's most efficient disciple, and it may be safely asserted that for disinterestedness and self-abnegation he was not inferior to the Apostle of the Gentiles. The change in his case was, moreover, quite as sudden and unexpected as it was with Paul; it was neither more nor less incomprehensible; and if Paul's conversion needs a miracle to explain it, Omar's must need one likewise. But in truth, there is no difficulty in the case, save that which stupid dogmatism has created. The conversions of Paul and Omar are paralleled by innumerable events which occur in every period of religious or political excitement. Far from being extraordinary, or inexplicable on natural grounds, such phenomena are just what might occasionally be looked for.
[25] Saint-Hilaire: Mahomet et le Coran, p. 109.
But, says Mr. Rogers, "is it possible for a moment to imagine the doting and dreaming victim of hallucinations (which M. Renan's theory represents Paul) to be the man whose masculine sense, strong logic, practical prudence, and high administrative talent appear in the achievements of his life, and in the Epistles he has left behind him?" M. Renan's theory does not, however, represent Paul as the "victim of hallucinations "to a greater degree than Mohammed. The latter, as every one knows,