ther, Pascal. _Here we discover the cause of the
superior character of Christ as a teacher_, which is assigned by all
the leading spirits in modern unbelief, viz: a finely endowed cerebral
organization, and a Jewish education; these are constantly presented as
sufficient to meet the scientific demand for the cause of his life and
teachings, _or the cause of Christianity_. But there is a scientific
demand lying behind all this, viz: what is the cause of this fine
cerebral organization, which was so wonderful as to produce the most
wonderful character of all ages? The answer, given in the clear-cut
words of all except Atheists, who say there is no God, _is this_, "The
all-wise disposer of all things sends just such men into our race, when
any great step forward is necessary to be made--that he endows them with
direct reference to the discoveries and achievements to be made." So the
great cause, after all, is, upon their own showing, the will and power
of God; for if he endowed him, as they claim, with direct reference to
his teachings and achievements, it follows of necessity, that he willed
that those very teachings and achievements should not only be made, but
be made just when they were, and just as they were; so Christianity
finds its origin in God, and is a manifestation from God, according to
the showing of _Gregg_ and _Strauss_. For Strauss will have it that the
finite must not be separated from God. But you must remember that
Strauss is a Pantheist, and that he, as such, claims that the infinite,
or God, who with him is not a person, but _all-pervading_ life, receives
the finite into itself, and so it becomes a part of the idea of the
Godhead; in such a manner, however, that it is not peculiar to Jesus
alone, but to humanity as such. So Strauss reaches the same thought that
Gregg expresses--so far as the relation of Christ to Godhead is
concerned. While he and Strauss differ upon the subject of the Godhead,
one being a Deist and the other a Pantheist, they find their agreement
in naturalism, that is to say, they account for the Christ character
upon the score of his being more finely organized and endowed by
relation to the Godhead; Gregg claims that this is attributable to an
all-wise Godhead, and Strauss claims that it is attributable to the
all-pervading life, or Pantheistic Godhead, and both include as a
second cause of his character his education.

We then systematize as follows: first, the Deist who accepts t