The Vision-hypothesis' is not much improved, if we regard the supposed vision as the result of reflection - that the disciples, convinced that the Messiah could not remain dead (and this again is contrary to fact) had wrough themselves first into a persuasion that He must rise, and then into visions of the Risen [6234] One. Nor yet would it commend itself more to our mind, if were to assume that thes visions had been directly sent from God Himself, [6235] to attest the fact that Christ lived. For, we have here to deal with a series of facts that cannot be so explained, such as the showing them His Sacred Wounds; the offer touch them; the command to handle Him, so as to convince themselves of His real corporeity; the eating with the disciples; the appearance by the Lake of Galilee, and others. Besides, the Vision-hypothesis' has to account for the events of the Easter-morning, and especially for the empty tomb from which the great stone had been rolled, and in which the very cerements [6236] of death were seen by those who entered it. In fact, such a narrative as that recorded by St. Luke [6237] seems almost designed to render the Vision-hypothesis' impossible. We are expressly told, that the appearance of the Risen Christ, so far from meeting their anticipations, had affrighted them, and that they had thought it spectral, on which Christ had reassured them, and bidden them handle Him, for a spirit hath not flesh and bones, as ye behold Me having.' Lastly, who removed the Body of Christ from the tomb? Six weeks afterwards, Peter preached the Resurrection of Christ in Jerusalem. If Christ's enemies had removed the Body, they could easily have silenced Peter; if His friends, they would have been guilty of such fraud, as not even Strauss deems possible in the circumstances. The theories of deception, delusion, [6238] and vision being thus impossible, and the à priori objection to the fact, as involving a Miracle, being a petitio principii, the historical student is shut up to the simple acceptance of the narrative. To this conclusion the unpreparedness of the disciples, their previous opinions, their new testimony unto martyrdom, the foundation of the Christian Church, the testimony of so many, singly and in company, and the series of recorded manifestations during forty days, and in such different circumstances, where mistake was impossible, had already pointed with unerring certainty. [6239] And even if slight discrepancies, nay, some not strictly historical details, which might have been the outcome of earliest tradition in the Apostolic Church, could be shown in those accounts which were not of eyewitnesses, it would assuredly not invalidate the great fact itself, which may unhesitatingly be pronounced that best established in history. At the same time we would carefully guard ourselves against the admission that those hypothetical flaws really exist in the narratives. On the contrary, we believe them capable of the most satisfactory arrangement, unless under the strain of hypercriticism.
The importance of all this cannot be adequately expressed in words. A dead Christ might have been a Teacher and Wonder-worker, and remembered and loved as such. But only a Risen and Living Christ could be the Saviour, the Life, and the Life-Giver, and as such preached to all men. And of this most blessed truth we have the fullest and most unquestionable evidence. We can, therefore, implictly yeild ourselves to the impression of these narratives, and, still more, to the realisation of that most sacred and blessed fact. This is the foundation of the Chruch, the inscription on the banner of her armies, the strength and comfort of every Christian heart, and the grand hope of humanity:
The Lord is risen indeed.' [6240]
THE CROSS AND THE CROWN __________________________________________________________________
[6212] So Canon Westcott.
[6213] Acts. i. 3.
[6214] The reader who is desirous of further studying this point is referred to the admirable analysis by Canon Westcott in his notes prefatory to St. John xx. At the same time I must respectfully express dissent from his arrangement of some of the events connected with the Resurrection (u.s., p. 288 a).