Part 3 (2/2)

How is it that sometimes when the same facts and truths have been before men all their lives, and produced but one impression, a moment comes when they look different from what they did? Some minds may abandon, while others retain, their fundamental position with respect to those facts and truths, but to both they look stranger; they excite a certain surprise which they did not once do. The reasons of this change then it is not always easy for the persons themselves to trace, but of the result they are conscious; and in some this result is a change of belief.

An inward process of this kind has been going on recently in many minds on the subject of miracles; and in some with the latter result. When it came to the question--which every one must sooner or later put to himself on this subject--Did these things really take place? Are they matters of fact?--they have appeared to themselves to be brought to a standstill, and to be obliged to own an inner refusal of their whole reason to admit them among the actual events of the past. This strong repugnance seemed to be the witness of its own truth, to be accompanied by a clear and vivid light, to be a law to the understanding, and to rule without appeal the question of fact.... But when the reality of the past is once apprehended and embraced, then the miraculous occurrences in it are realised too; being realised they excite surprise, and surprise, when it comes in, takes two directions--it either makes belief more real, or it destroys belief. There is an element of doubt in surprise; for this emotion arises _because_ an event is strange, and an event is strange because it goes counter to and jars with presumption. Shall surprise, then, give life to belief or stimulus to doubt? The road of belief and unbelief in the history of some minds thus partly lies over common ground; the two go part of their journey together; they have a common perception in the insight into the real astonis.h.i.+ng nature of the facts with which they deal. The majority of mankind, perhaps, owe their belief rather to the outward influence of custom and education than to any strong principle of faith within; and it is to be feared that many, if they came to perceive how wonderful what they believed was, would not find their belief so easy and so matter-of-course a thing as they appear to find it. Custom throws a film over the great facts of religion, and interposes a veil between the mind and truth, which, by preventing wonder, intercepts doubt too, and at the same time excludes from deep belief and protects from disbelief. But deeper faith and disbelief throw off in common the dependence on mere custom, draw aside the interposing veil, place themselves face to face with the contents of the past, and expose themselves alike to the ordeal of wonder.

It is evident that the effect which the visible order of nature has upon some minds is, that as soon as they realise what a miracle is, they are stopped by what appears to them a simple sense of its impossibility. So long as they only believe by habit and education, they accept a miracle without difficulty, because they do not realise it as an event which actually took place in the world; the alteration of the face of the world, and the whole growth of intervening history, throw the miracles of the Gospel into a remote perspective in which they are rather seen as a picture than real occurrences. But as soon as they see that, if these miracles are true, they once really happened, what they feel then is the apparent sense of their impossibility. It is not a question of evidence with them: when they realise, e.g., that our Lord's resurrection, if true, was a visible fact or occurrence, they have the seeming certain perception that it is an impossible occurrence. ”I cannot,” a person says to himself in effect, ”tear myself from the type of experience and join myself to another. I cannot quit order and law for what is eccentric.

There is a repulsion between such facts and my belief as strong as that between physical substances. In the mere effort to conceive these amazing scenes as real ones, I fall back upon myself and upon that type of reality which the order of nature has impressed upon me.”

The antagonism to the idea of miracles has grown stronger and more definite with the enlarged and more widely-spread conception of invariable natural law, and also, as Mr. Mozley points out, with that increased power in our time of realising the past, which is not the peculiarity of individual writers, but is ”part of the thought of the time.” But though it has been quickened and sharpened by these influences, it rests ultimately on that sense which all men have in common of the customary and regular in their experience of the world.

The world, which we all know, stands alone, cut off from any other; and a miracle is an intrusion, ”an interpolation of one order of things into another, confounding two systems which are perfectly distinct.”

The broad, deep resistance to it which is awakened in the mind when we look abroad on the face of nature is expressed in Emerson's phrase--”A miracle is a monster. It is not one with the blowing clouds or the falling rain.” Who can dispute it? Yet the rejoinder is obvious, and has often been given--that neither is man. Man, who looks at nature and thinks and feels about its unconscious unfeeling order; man, with his temptations, his glory, and his shame, his heights of goodness, and depths of infamy, is not one with those innocent and soulless forces so sternly immutable--”the blowing clouds and falling rain.” The two awful phenomena which Kant said struck him dumb--the starry heavens, and right and wrong--are vainly to be reduced to the same order of things.

Nothing can be stranger than the contrast between the rigid, inevitable sequences of nature, apparently so elastic only because not yet perfectly comprehended, and the consciousness of man in the midst of it. Nothing can be stranger than the juxtaposition of physical law and man's sense of responsibility and choice. Man is an ”insertion,” an ”interpolation in the physical system”; he is ”insulated as an anomaly in the midst of matter and material law.” Mr. Mozley's words are striking:--

The first appearance, then, of man in nature was the appearance of a new being in nature; and this fact was relatively to the then order of things miraculous; no more physical account can be given of it than could be given of a resurrection to life now. What more entirely new and eccentric fact, indeed, can be imagined than a human soul first rising up amidst an animal and vegetable world?

Mere consciousness--was not that of itself a new world within the old one? Mere knowledge--that nature herself became known to a being within herself, was not that the same? Certainly man was not all at once the skilled interpreter of nature, and yet there is some interpretation of nature to which man as such is equal in some degree. He derives an impression from the sight of nature which an animal does not derive; for though the material spectacle is imprinted on its retina, as it is on man's, it does not see what man sees. The sun rose, then, and the sun descended, the stars looked down upon the earth, the mountains climbed to heaven, the cliffs stood upon the sh.o.r.e, the same as now, countless ages before a single being existed who _saw_ it. The counterpart of this whole scene was wanting--the understanding mind; that mirror in which the whole was to be reflected; and when this arose it was a new birth for creation itself, that it became _known_,--an image in the mind of a conscious being. But even consciousness and knowledge were a less strange and miraculous introduction into the world than conscience.

Thus wholly mysterious in his entrance into this scene, man is _now_ an insulation in it; he came in by no physical law, and his freewill is in utter contrast to that law. What can be more incomprehensible, more heterogeneous, a more ghostly resident in nature, than the sense of right and wrong? What is it? Whence is it? The obligation of man to sacrifice himself for right is a truth which springs out of an abyss, the mere attempt to look down into which confuses the reason. Such is the juxtaposition of mysterious and physical contents in the same system. Man is alone, then, in nature: he alone of all the creatures communes with a Being out of nature; and he divides himself from all other physical life by prophesying, in the face of universal visible decay, his own immortality.

And till this anomaly has been removed--that is, till the last trace of what is moral in man has disappeared under the a.n.a.lysis of science, and what ought to be is resolved into a mere aspect of what is, this deep exception to the dominion of physical law remains as prominent and undeniable as physical law itself.

It is, indeed, avowed by those who reduce man in nature, that upon the admission of free-will, the objection to the miraculous is over, and that it is absurd to allow exception to law in man, and reject it in nature.

But the broad, popular sense of natural order, and the instinctive and common repugnance to a palpable violation of it, have been forged and refined into the philosophical objection to miracles. Two great thinkers of past generations, two of the keenest and clearest intellects which have appeared since the Reformation, laid the foundations of it long ago. Spinoza urged the uselessness of miracles, and Hume their incredibility, with a guarded subtlety and longsighted refinement of statement which made them in advance of their age except with a few. But their reflections have fallen in with a more advanced stage of thought and a taste for increased precision and exactness, and they are beginning to bear their fruit. The great and telling objection to miracles is getting to be, not their want of evidence, but, prior to all question of evidence, the supposed impossibility of fitting them in with a scientific view of nature. Reason, looking at nature and experience, is said to raise an antecedent obstacle to them which no alleged proof of fact can get over. They cannot be, because they are so unlike to everything else in the world, even of the strangest kind, in this point--in avowedly breaking the order of nature. And reason cannot be admitted to take cognizance of their claims and to consider their character, their purpose, their results, their credentials, because the mere supposition of them violates the fundamental conception and condition of science, absolute and invariable law, as well as that common-sense persuasion which everybody has, whether philosopher or not, of the uniformity of the order of the world.

II

To make room for reason to come in and p.r.o.nounce upon miracles on their own merits--to clear the ground for the consideration of their actual claims by disposing of the antecedent objection of impossibility, is Mr. Mozley's main object.

Whatever difficulty there is in believing in miracles in general arises from the circ.u.mstance that they are in contradiction to or unlike the order of nature. To estimate the force of this difficulty, then, we must first understand what kind of belief it is which we have in the order of nature; for the weight of the objection to the miraculous must depend on the nature of the belief to which the miraculous is opposed.

His examination of the alleged impossibility of miracles may be described as a very subtle turning the tables on Hume and the empirical philosophy. For when it is said that it is contrary to reason to believe in a suspension of the order of nature, he asks on what ground do we believe in the order of nature; and Hume himself supplies the answer. There is nothing of which we have a firmer persuasion. It is the basis of human life and knowledge. We a.s.sume at each step, without a doubt, that the future will be like the past. But why? Hume has carefully examined the question, and can find no answer, except the fact that we do a.s.sume it. ”I apprehend,” says Mr. Mozley, accepting Hume's view of the nature of probability, ”that when we examine the different reasons which may be a.s.signed for this connection, i.e. for the belief that the future will be like the past, they all come at last to be mere statements of the belief itself, and not reasons to account for it.”

Let us imagine the occurrence of a particular physical phenomenon for the first time. Upon that single occurrence we should have but the very faintest expectation of another. If it did occur again once or twice, so far from counting on another recurrence, a cessation would come as the more natural event to us. But let it occur a hundred times, and we should feel no hesitation in inviting persons from a distance to see it; and if it occurred every day for years, its recurrence would then be a certainty to us, its cessation a marvel. But what has taken place in the interim to produce this total change in our belief? From the mere repet.i.tion do we know anything more about its cause? No. Then what have we got besides the past repet.i.tion itself? Nothing. Why, then, are we so certain of its _future_ repet.i.tion? All we can say is that the known casts its shadow before; we project into unborn time the existing types, and the secret skill of nature intercepts the darkness of the future by ever suspending before our eyes, as it were in a mirror, a reflection of the past. We really look at a blank before us, but the mind, full of the scene behind, sees it again in front....

What ground of reason, then, can we a.s.sign for our expectation that any part of the course of nature will the _next_ moment be like what it has been up to _this_ moment, i.e. for our belief in the uniformity of nature? None. No demonstrative reason can be given, for the contrary to the recurrence of a fact of nature is no contradiction. No probable reason can be given, for all probable reasoning respecting the course of nature is founded _upon_ this presumption of likeness, and therefore cannot be the foundation of it. No reason can be given for this belief. It is without a reason. It rests upon no rational ground and can be traced to no rational principle. Everything connected with human life depends upon this belief, every practical plan or purpose that we form implies it, every provision we make for the future, every safeguard and caution we employ against it, all calculation, all adjustment of means to ends, supposes this belief; it is this principle alone which renders our experience of the slightest use to us, and without it there would be, so far as we are concerned, no order of nature and no laws of nature; and yet this belief has no more producible reason for it than a speculation of fancy. A natural fact has been repeated; it will be repeated:--I am conscious of utter darkness when I try to see why one of these follows from the other: I not only see no reason, but I perceive that I see none, though I can no more help the expectation than I can stop the circulation of my blood. There is a premiss, and there is a conclusion, but there is a total want of connection between the two. The inference, then, from the one of these to the other rests upon no ground of the understanding; by no search or a.n.a.lysis, however subtle or minute, can we extract from any corner of the human mind and intelligence, however remote, the very faintest reason for it.

Hume, who had urged with great force that miracles were contrary to that probability which is created by experience, had also said that this probability had no producible ground in reason; that, universal, unfailing, indispensable as it was to the course of human life, it was but an instinct which defied a.n.a.lysis, a process of thought and inference for which he vainly sought the rational steps. There is no absurdity, though the greatest impossibility, in supposing this order to stop to-morrow; and, if the world ends at all, its end will be in an increasing degree improbable up to the very last moment. But, if this whole ground of belief is in its own nature avowedly instinctive and independent of reason, what right has it to raise up a bar of intellectual necessity, and to shut out reason from entertaining the question of miracles? They may have grounds which appeal to reason; and an unintelligent instinct forbids reason from fairly considering what they are. Reason cannot get beyond the actual fact of the present state of things for believing in the order of nature; it professes to find no necessity for it; the interruption of that order, therefore, whether probable or not, is not against reason. Philosophy itself, says Mr.

Mozley, cuts away the ground on which it had raised its preliminary objection to miracles.

And now the belief in the order of nature being thus, however powerful and useful, an unintelligent impulse of which we can give no rational account, in what way does this discovery affect the question of miracles? In this way, that this belief not having itself its foundation in reason, the ground is gone upon which it could be maintained that miracles as opposed to the order of nature were opposed to reason. There being no producible reason why a new event should be like the hitherto course of nature, no decision of reason is contradicted by its unlikeness. A miracle, in being opposed to our experience, is not only not opposed to necessary reasoning, but to any reasoning. Do I see by a certain perception the connection between these two--It _has_ happened so, it _will_ happen so; then may I reject a new reported fact which has _not_ happened so as an impossibility. But if I do not see the connection between these two by a certain perception, or by any perception, I cannot. For a miracle to be rejected as such, there must, at any rate, be some proposition in the mind of man which is opposed to it; and that proposition can only spring from the quarter to which we have been referring--that of elementary experimental reasoning. But if this experimental reasoning is of that nature which philosophy describes it as being of, i.e. if it is not itself a process of reason, how can there from an irrational process of the mind arise a proposition at all,--to make which is the function of the rational faculty alone? There cannot; and it is evident that the miraculous does not stand in any opposition whatever to reason....

Thus step by step has philosophy loosened the connection of the order of nature with the ground of reason, befriending, in exact proportion as it has done this, the principle of miracles. In the argument against miracles the first objection is that they are against _law_; and this is answered by saying that we know nothing in nature of law in the sense in which it prevents miracles. Law can only prevent miracles by _compelling_ and making necessary the succession of nature, i.e. in the sense of causation; but science has itself proclaimed the truth that we see no causes in nature, that the whole chain of physical succession is to the eye of reason a rope of sand, consisting of antecedents and consequents, but without a rational link or trace of necessary connection between them. We only know of law in nature in the sense of recurrences in nature, cla.s.ses of facts, _like_ facts in nature--a chain of which, the junction not being reducible to reason, the interruption is not against reason. The claim of law settled, the next objection in the argument against miracles is that they are against _experience_; because we expect facts _like_ to those of our experience, and miracles are _unlike_ ones. The weight, then, of the objection of unlikeness to experience depends on the reason which can be produced for the expectation of likeness; and to this call philosophy has replied by the summary confession that we have _no_ reason. Philosophy, then, could not have overthrown more thoroughly than it has done the order of nature as a necessary course of things, or cleared the ground more effectually for the principle of miracles.

Nor, he argues, does this instinct change its nature, or become a necessary law of reason, when it takes the form of an inference from induction. For the last step of the inductive process, the creation of its supposed universal, is, when compared with the real standard of universality acknowledged by reason, an incomplete and more or less precarious process; ”it gets out of facts something more than what they actually contain”; and it can give no reason for itself but what the common faith derived from experience can give, the antic.i.p.ation of uniform recurrence. ”The inductive principle,” he says, ”is only the unreasoning impulse applied to a scientifically ascertained fact, instead of to a vulgarly ascertained fact.... Science has led up to the fact, but there it stops, and for converting the fact into a law a totally unscientific principle comes in, the same as that which generalises the commonest observations in nature.”

The scientific part of induction being only the pursuit of a particular fact, miracles cannot in the nature of the case receive any blow from the scientific part of induction; because the existence of one fact does not interfere with the existence of another dissimilar fact. That which _does_ resist the miraculous is the _un_scientific part of induction, or the instinctive generalisation upon this fact.... It does not belong to this principle to lay down speculative positions, and to say what can or cannot take place in the world. It does not belong to it to control religious belief, or to determine that certain acts of G.o.d for the revelation of His will to man, reported to have taken place, have not taken place. Such decisions are totally out of its sphere; it can a.s.sert the universal as a _law_, but the universal as a law and the universal as a proposition are wholly distinct.

The one a.s.serts the universal as a fact, the other as a presumption; the one as an absolute certainty, the other as a practical certainty, when there is no reason to expect the contrary. The one contains and includes the particular, the other does not; from the one we argue mathematically to the falsehood of any opposite particular; from the other we do not.... For example, one signal miracle, pre-eminent for its grandeur, crowned the evidence of the supernatural character and office of our Lord--our Lord's ascension--His going up with His body of flesh and bones into the sky in the presence of His disciples. ”He lifted up His hands, and blessed them. And while He blessed them, He was parted from them, and carried up into heaven. And they looked stedfastly toward heaven as He went up, and a cloud received Him out of their sight.”

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