Jesus was the Son of God; he will reply that he sees no proof of the fact, nor even of the existence of a God; and if you press him to define what he means by "proof" of the existence of a God, you will find that he wholly ignores the influence of Imagination as a means of arriving at truth, and that he requires some kind of evidence that shall entirely dispense with Faith. Thus the Hyper-orthodox and the Agnostic are equally guilty, the one of dispossessing Reason, the other of dispossessing Faith, from their rightful provinces; and they accuse me of "compromising," not because I really compromise, but because I pursue truth at the cost of some trouble, while they—partly perhaps to avoid the pain of thinking, and the prospect of colliding with hard unpleasing truths—pursue severally that form of untruth to which they are inclined by prejudice.
And now for the next objection, that "this is a new religion." How can men give the name of a new religion to that which proclaims as the one means of salvation the Eternal Word of God believed in of old by Jews as well as by Christians? Or is it a mark of novelty to accept Jesus of Nazareth as that Word incarnate? The one thing new about the opinions put forward in my letters is this—that it is not a necessary condition for believing in Christ, that men should accept a number of historical statements which are, and have been, doubted by many honest seekers after truth. I believe I might add, without any exaggeration, that the statements which I impugn are rejected by so large a number of those who are most competent to judge, that, in spite of many inducements—some richly substantial, some nobly spiritual—many of the ablest and best educated young men of England cannot in these days be persuaded to become ministers of the religion which appears to insist on them. Beyond this protest, there is nothing, or very little, that is new about the theory which
