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Androcles and the Lion (Shaw)/Preface to Androcles and the Lion/The Higher Criticism


Historical research and paleographic criticism will no doubt continue their demonstrations that the New Testament, like the Old, seldom tells a single story or expounds a single doctrine, and gives us often an accretion and conglomeration of widely discrete and even unrelated traditions and doctrines. But these disintegrations, though technically interesting to scholars, and gratifying or exasperating, as the case may be, to people who are merely defending or attacking the paper fortifications of the infallibility of the Bible, have hardly anything to do with the purpose of these pages. I have mentioned the fact that most of the authorities are now agreed (for the moment) that the date of the birth of Jesus may be placed at about 7 B.C.; but they do not therefore date their letters 1923, nor, I presume, do they expect me to do so. What I am engaged in is a criticism (in the Kantian sense) of an established body of belief which has become an actual part of the mental fabric of my readers; and I should be the most exasperating of triflers and pedants if I were to digress into a criticism of some other belief or no-belief which my readers might conceivably profess if they were erudite Scriptural paleographers and historians, in which case, by the way, they would have to change their views so frequently that the gospel they received in their childhood would dominate them after all by its superior persistency. The chaos of mere facts in which the Sermon on the Mount and the Ode to Charity suggest nothing but disputes as to whether they are interpolations or not, in which Jesus becomes nothing but a name suspected of belonging to ten different prophets or executed persons, in which Paul is only the man who could not possibly have written the epistles attributed to him, in which Chinese sages, Greek philosophers, Latin authors, and writers of ancient anonymous inscriptions are thrown at our heads as the sources of this or that scrap of the Bible, is neither a religion nor a criticism of religion: one does not offer the fact that a good deal of the medieval building in Peterborough Cathedral was found to be flagrant jerry-building as a criticism of the Dean's sermons. For good or evil, we have made a synthesis out of the literature we call the Bible; and though the discovery that there is a good deal of jerry-building in the Bible is interesting in its way, because everything about the Bible is interesting, it does not alter the synthesis very materially even for the paleographers, and does not alter it at all for those who know no more about modern paleography than Archbishop Ussher did. I have therefore indicated little more of the discoveries than Archbishop Ussher might have guessed for himself if he had read the Bible without prepossessions.

For the rest, I have taken the synthesis as it really lives and works in men. After all, a synthesis is what you want: it is the case you have to judge brought to an apprehensible issue for you. Even if you have little more respect for synthetic biography than for synthetic rubber, synthetic milk, and the still unachieved synthetic protoplasm which is to enable us to make different sorts of men as a pastry cook makes different sorts of tarts, the practical issue still lies as plainly before you as before the most credulous votaries of what pontificates as the Higher Criticism.