Thus far the history, related, often almost in the same words, by the three Evangelists. On all sides the narrative is admitted to form part of the primitive Evangelic tradition. But if so, then, even on the showing of our opponents, it must have had some foundation in an event surpassing the ordinary facts in the history of Jesus. Accordingly, of all negative critics, at most only two venture to dismiss it as unfounded on fact. But such a bold assumption would rather increase than diminish the difficulty. For, if legend it be, its invention and insertion into the primitive record must have had some historical reason. Such, however, it is absolutely impossible here to trace. The Old Testament contains no analogous history which it might have been wished to imitate; Jewish Messianic expectancy afforded no basis for it; and there is absolutely no Rabbinic parallel [2893] which could be placed by its side. Similar objections apply to the suggestion of exaggeration of some real event (Keim). For, the essence of the narrative lies in its details, of which the origin and the universal acceptance in the primitive belief of the Church have to be accounted for. Nor is the task of those negative critics more easy, who, admitting the foundation in fact for this narrative, have suggested various theories to account for its miraculous details. Most of these explanations are so unnatural, [2894] as only to point the contrast between the ingenuity of the nineteenth century and the simple, vivid language of the original narrative. For it seems equally impossible to regard it as based either on a misunderstanding of the words of Jesus during a storm (Paulus), or on the calm faith of Jesus when even the helmsman despaired of safety (Schenkel), or to represent it as only in some way a symbol of analogous mental phenomena (Ammon, Schleiermacher, Hase, Weiszäcker, and others). The very variety of explanations proposed, of which not one agrees with the others, shows, that none of them has proved satisfactory to any but their own inventors. And of all it may be said, that they have no foundation whatever in the narrative itself. Thus the only alternative left is either wholly to reject, or wholly to accept, the narrative.
If our judgment is to be determined by the ordinary rules of historical criticism, we cannot long be in doubt which of these propositions is true. Here is a narrative, which has the consensus of the three Evangelists; which admittedly formed part of the original Evangelic tradition; for the invention of which no specific motive can possibly be assigned; and which is told with a simplicity of language and a pictorial vividness of detail that carry their own evidence. Other corroborative points, such as the unlikeliness of the invention of such a situation for the Christ, or of such bearing of the disciples, have been previously indicated. Absolute historical demonstration of the event is, of course, in the nature of things impossible. But, besides the congruousness to the Parabolic teaching which had preceded this Parabolic miracle, and the accord of the Saviour's rebuke with His mode of silencing the hostile elements on other occasions, some further considerations in evidence may be offered to the thoughtful reader.
For, first, in this dominion over the sea,' we recognise, not only the fullest refutation of the Pharisaic misrepresentation of the Person of Christ, but the realisation in the Ideal Man of the ideal of man as heaven-destined, [2895] and the initial fulfilment of the promise which this destination implied. Creation' has, indeed, been made subject to vanity;' [2896] but this evil,' which implies not merely decay but rebellion, was directly due to the Fall of man, and will be removed at the final manifestation of the sons of God.' And here St. Paul so far stands on the same ground as Jewish theology, which also teaches that although all things were created in their perfectness, yet when the first Adam sinned, they were corrupted.' [2897] Christ's dominion over the sea was, therefore, only the Second and Unfallen Adam's real dominion over creation, and the pledge of its restoration, and of our dominion in the future. And this seems also to throw fresh light on Christ's rebuke, whether of storm, disease, or demoniac possession. Thus there is a grand consistency in this narrative, as regards the Scriptural presentation of the Christ.