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He seems to feel that Jesus's treatment of the woman of Canaan requires some apology, and therefore says that she was a Greek of Syrophenician race, which probably excused any incivility to her in Mark's eyes. He represents the father of the boy whom Jesus cured of epilepsy after the transfiguration as a sceptic who says "Lord, I believe: help thou mine unbelief."
The soul of my Susan is gone To heighten the triumphs above; Exalted to Jesus's throne And clasped in the arms of his love. Melody read the words aloud, smiling as she read. "Susan," she said, "I wonder who wrote your verses. I wonder if you were pretty, dear, and if you liked to be alive, and were sorry to be dead. But you must be used to it by this time, anyhow. I never liked Sophia, Susan dear.
Although John, following his practice of showing Jesus's skill as a debater, makes him play a less passive part at his trial, he still gives substantially the same account of it as all the rest. And the question that would occur to any modern reader never occurs to him, any more than it occurred to Matthew, Mark, or Luke.
It is a collection of verses, making pious applications of many odd subjects. Among the headings I found Cooking, Rain, Milk, The Ocean, Temperance, Salve, Dinner, A Mast, Fog, A Net, Pitch, A Rainbow, A Kitchen, etc., etc. It is a mass of pious doggerel, founded on Scripture and with fanciful additions. Another is called "Jesus's ABC, for his scholars," and is also in rhyme.
Christ so presented becomes to every human being a friend nearer than the mother who bore him; and the more degraded, the more hopeless and polluted, is the nature, the stronger comes on the living reaction, if this belief is really and vividly enkindled with it. But take away this appropriative, individual element, and this legend of Jesus's death has no more power than any other.
It was not a thousand sick that received his benediction, and a few that were benefited; a single paralytic is let down in his bed at Jesus's feet, in the midst of a surrounding multitude; Jesus bid him walk, and he did so.
The consensus on this point is important, because it proves the absolute sincerity of Jesus's declaration that he was a god. No impostor would have accepted such dreadful consequences without an effort to save himself. No impostor would have been nerved to endure them by the conviction that he would rise from the grave and live again after three days.
But to say "You should love your enemies; and to convince you of this I will now proceed to cure this gentleman of cataract" would have been, to a man of Jesus's intelligence, the proposition of an idiot.
When they had emptied the nets into the two boats they were filled so full that they began to sink. Then Peter fell down at Jesus's knees and cried out, "Depart from me, for I am a sinful man, O Lord!" so wonderful did the miracle seem to him. But to Peter Jesus said, "Fear not; from henceforth thou shalt catch men."
But in the first stage this central doctrine appears as especially upheld by Jesus's fundamental experience the Fatherhood of God. In the second stage the central doctrine appears as especially coloured by Jesus's other great experience of Himself as the Son of Man.
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