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Updated: May 14, 2025
"Madame," continued Paul Vence, "I shall not say like Renan, my beloved master: 'What does Sirius care? because somebody would reply with reason 'What does little Earth care for big Sirius? But I am always surprised when people who are adult, and even old, let themselves be deluded by the illusion of power, as if hunger, love, and death, all the ignoble or sublime necessities of life, did not exercise on men an empire too sovereign to leave them anything other than power written on paper and an empire of words.
Yesterday a friend sent me a scrap from Paris, in which Renan avows that until a Numidian dictionary is compiled they cannot begin to decipher inscriptions in the Canaries! I fancy the Canary language is a wide step off."
Like Timothy, the future historian of the Acts of the Apostles was admirably fitted to be the companion of Paul. He was gentle, sympathetic, submissive, and devoted to his superior. Through Luke's suggestion, Renan thinks, Paul determined to go to Macedonia.
But having decided that his own "Exodus from Houndsditch" might only open the way to the wilderness, he would allow no one else to take in hand his uncompleted task; and disliked Strauss and Renan even more than he disliked Colenso. "He spoke to me once," says Mr. Froude, "with loathing of the Vie de Jesus." I asked if a true life could be written.
His religious faith did not disturb his mind, for he did not measure men and their works by its rules; and he would have been incapable of putting together a history of art according to the Bible. This great Catholic had at times a very pagan soul; and he could enjoy without a qualm the musical dilettantism of Renan and the sonorous nihilism of Leconte de Lisle.
At that time it happened that the Keeper of the Egyptian antiquities at the Louvre was running this theory for all it was worth. One day he showed Renan and a party of distinguished visitors a special exhibition illustrating his contention.
Now this is recreancy to truth, and therefore to progress. No great cause was ever won by the half-hearted. Let us be faithful to our convictions, and shun paltering in a double sense. Truth, as Renan says, can dispense with politeness; and while we shall never stoop to personal slander or innuendo, we shall assail error without tenderness or mercy.
If any one thinks that I have not been warranted in drawing a sharp distinction between "scientific theologians" and "counsels for creeds"; or that my warning against the too ready acceptance of certain declarations as to the state of biblical criticism was needless; or that my anxiety as to the sense of the word "practical" was superfluous; let him compare the statement that M. Renan has made a "practical surrender of the adverse case" with the facts just set forth.
Then, somewhat needlessly, M. Renan points out that there is more than one objection to jumping, from such data as these, to the conclusion that "Luke" is the writer of the third Gospel. And, finally, M. Renan is content to reduce that which is "beyond doubt" to the fact that the author of the two books is a man of the second apostolic generation.
Renan thought the modern poetic or imaginative contemplation of the universe puerile and factitious compared with the scientific contemplation of it. The one, he said, was stupendous; the other childish and empty. But Whitman and Tennyson were fully abreast with science, and often afford one a sweep of vision that matches the best science can do.
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