Androcles and the Lion (Shaw)/Preface to Androcles and the Lion/The Miracles
He has certain abnormal powers by which he can perform miracles. He is ashamed of these powers, but, being extremely compassionate, cannot refuse to exercise them when afflicted people beg him to cure them, when multitudes of people are hungry, and when his disciples are terrified by storms on the lakes. He asks for no reward, but begs the people not to mention these powers of his. There are two obvious reasons for his dislike of being known as a worker of miracles. One is the natural objection of all men who possess such powers, but have far more important business in the world than to exhibit them, to be regarded primarily as charlatans, besides being pestered to give exhibitions to satisfy curiosity. The other is that his view of the effect of miracles upon his mission is exactly that taken later on by Rousseau. He perceives that they will discredit him and divert attention from his doctrine by raising an entirely irrelevant issue between his disciples and his opponents.
Possibly my readers may not have studied Rousseau's Letters Written From The Mountain, which may be regarded as the classic work on miracles as credentials of divine mission. Rousseau shows, as Jesus foresaw, that the miracles are the main obstacle to the acceptance of Christianity, because their incredibility (if they were not incredible they would not be miracles) makes people sceptical as to the whole narrative, credible enough in the main, in which they occur, and suspicious of the doctrine with which they are thus associated. "Get rid of the miracles," said Rousseau, "and the whole world will fall at the feet of Jesus Christ." He points out that miracles offered as evidence of divinity, and failing to convince, make divinity ridiculous. He says, in effect, there is nothing in making a lame man walk: thousands of lame men have been cured and have walked without any miracle. Bring me a man with only one leg and make another grow instantaneously on him before my eyes; and I will be really impressed; but mere cures of ailments that have often been cured before are quite useless as evidence of anything else than desire to help and power to cure.
Jesus, according to Matthew, agreed so entirely with Rousseau, and felt the danger so strongly, that when people who were not ill or in trouble came to him and asked him to exercise his powers as a sign of his mission, he was irritated beyond measure, and refused with an indignation which they, not seeing Rousseau's point, must have thought very unreasonable. To be called "an evil and adulterous generation" merely for asking a miracle worker to give an exhibition of his powers, is rather a startling experience. Mahomet, by the way, also lost his temper when people asked him to perform miracles. But Mahomet expressly disclaimed any unusual powers; whereas it is clear from Matthew's story that Jesus (unfortunately for himself, as he thought) had some powers of healing. It is also obvious that the exercise of such powers would give rise to wild tales of magical feats which would expose their hero to condemnation as an impostor among people whose good opinion was of great consequence to the movement started by his mission.
But the deepest annoyance arising from the miracles would be the irrelevance of the issue raised by them. Jesus's teaching has nothing to do with miracles. If his mission had been simply to demonstrate a new method of restoring lost eyesight, the miracle of curing the blind would have been entirely relevant. 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. If it could be proved today that not one of the miracles of Jesus actually occurred, that proof would not invalidate a single one of his didactic utterances; and conversely, if it could be proved that not only did the miracles actually occur, but that he had wrought a thousand other miracles a thousand times more wonderful, not a jot of weight would be added to his doctrine. And yet the intellectual energy of sceptics and divines has been wasted for generations in arguing about the miracles on the assumption that Christianity is at stake in the controversy as to whether the stories of Matthew are false or true. According to Matthew himself, Jesus must have known this only too well; for wherever he went he was assailed with a clamor for miracles, though his doctrine created bewilderment.
So much for the miracles! Matthew tells us further, that Jesus declared that his doctrines would be attacked by Church and State, and that the common multitude were the salt of the earth and the light of the world. His disciples, in their relations with the political and ecclesiastical organizations, would be as sheep among wolves.