The Harmony of the Gospels

52. Much more might I say on this subject, were it not that the requirements of the task which I have undertaken compel me to conclude this book, and revert to the object originally proposed. When, indeed, I took it in hand to solve those problems of the Gospels which meet us where the four evangelists, as it seems to certain critics, fail to harmonize with each other, by setting forth to the best of my ability the particular designs which they severally have in view, I was met first by the necessity of discussing a question which some are accustomed to bring before us,—the question, namely, as to the reason why we cannot produce any writings composed by Christ Himself. For their aim is to get Him credited with the writing of some other composition, I know not of what sort, which may be suitable to their inclinations, and with having indulged in no sentiments of antagonism to their gods, but rather with having paid respect to them in a kind of magical worship; and their wish is also to get it believed that His disciples not only gave a false account of Him when they declared Him to be the God by whom all things were made, while He was really nothing more than a man, although certainly a man of the most exalted wisdom, but also that they taught with regard to these gods of theirs something different from what they had themselves learned from Him. This is how it happens that we have been engaged preferentially in pressing them with arguments concerning the God of Israel, who is now worshipped by all nations through the medium of the Church of the Christians, who is also subverting their sacrilegious vanities the whole world over, exactly as He announced by the mouth of the prophets so long ago, and who has now fulfilled those predictions by the name of Christ, in whom He had promised that all nations should be blessed. And from all this they ought to understand that Christ could neither have known nor taught anything else with regard to their gods than what was enjoined and foretold by the God of Israel through the agency of these prophets of His by whom He promised, and ultimately sent, this very Christ, in whose name, according to the promise given to the fathers, when all nations were pronounced blessed, it has come to pass that this same God of Israel should be called the God of the whole earth. By this, too, they ought to see that His disciples did not depart from the doctrine of their Master when they forbade the worship of the gods of the Gentiles, with the view of preventing us from addressing our supplications to insensate images, or from having fellowship with demons, or from serving the creature rather than the Creator with the homage of religious worship.