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Updated: June 19, 2025
He does not believe that Matthew, the apostle, wrote the first Gospel; he does not profess to know who is responsible for the collection of "logia," or how many of them are authentic; though he calls the second Gospel the most historical, he points out that it is written with credulity, and may have been interpolated and retouched; and as to the author, "quid qu'il soit," of the third Gospel, who is to "rely on the accounts" of a writer, who deserves the cavalier treatment which "Luke" meets with at M. Renan's hands?
He was a person of considerable gifts, an etcher of fantastic promise, a clever musician, and the owner of a humorous carillon of talk, to quote M. Renan's word, which made life in his neighbourhood perpetually amusing for those, at any rate, who took the grossness of its themes as a matter of course.
But so much cannot always be said for the mode of argumentation they adopt, which too often justifies M. Renan's description, when he says, "Raisonnements triomphants sur des choses que l'adversaire n'a pas dites, cris de victoire sur des erreurs qu'il n'a pas commises, rien ne parait deloyal a celui qui croft tenir en main les interets de la verite absolue." August, 1866.
I thought that one of the oddest charges an anonymous letter-writer could bring. In this I say: Dr. Wace tells us: "It may be asked how far we can rely on the accounts we possess of our Lord's teaching on these subjects." And he seems to think the question appropriately answered by the assertion that it "ought to be regarded as settled by M. Renan's practical surrender of the adverse case."
All this seems mournful to men of Renan's type, and to young men of fashion who sigh for the "elegance" of the Empire or the Restoration, and pose consequently as imperialists or as adherents of Henri V. But the mass of the nation is supremely contented.
To the Gnostic formula, lumen de lumine, was added the Athanasian scholium, Deum verum de Deo vero; and the Trinitarian dogma of the union of persons in a single Godhead became thus the only available logical device for preserving the purity of monotheism. February, 1870. These comments on Mr. Henry Rogers's review of M. Renan's Les Apotres, contained in a letter to Mr.
Somehow, the fact that the priest and the doctor were not religious men, and that this book which had so impressed and stirred him was nothing more than Renan's recital of how he, too, ceased to be a religious man, did not take a form which Theron could look square in the face.
It is with them that the writer on Christianity has to deal. M. Renan's method is whilst of course not believing them, yet not supposing conscious fraud to treat these records as the description of natural, unsought visions on the part of people who meant no harm, but who believed what they wished to believe.
Again, M. Renan's infinie delicatesse de sentiment qui caracterise la race Celtique, how little that accords with the popular conception of an Irishman who wants to borrow money! SENTIMENT is, however, the word which marks where the Celtic races really touch and are one; sentimental, if the Celtic nature is to be characterised by a single term, is the best term to take.
It is a pregnant thought of John Mill's, apropos of material and mental interdependence or identity, 'that the uniform coexistence of one fact with another does not make the one fact a part of the other, or the same with it. A few words of Renan's may help to support the argument. 'Ce qui revele le vrai Dieu, c'est le sentiment moral. Si l'humanite n'etait qu'intelligente, elle serait athee.
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