The Birmingham age-herald., 1918-04-28

profession series of articles on this ever-famous trial.
 ms contribution by member of the profession is, therefore, in keeping with the usages of the cult; but. considering the Justification of the proceedings, upon which the defendant himself placed the seal of his approval (which momentous approval appears to have escaped the artists who have addressed themselves to the subjeeD, it occurs to the writer 'hat Tn the light of that approval, he may contribute something of weight which may appeal to the thinking man. The defendant claimed that he was the promised prophet written of by Moses referring, doubtless, to that passage in the law: T will raise them up a prophet rom among their brethren, like unto thee (Moses); and I wi:s put my words in his mouth, ands he shall speak unto them all that I shall command him" Whlch claim has, in the terms of the law the approval of Peter and Stephen.
 But the exact rule is given wherein, We may determine whether the prophet who professes to speak in the name of Jenovah, be an impostor or not, for it is written: And if thou say in thy heart, HOW shall We know the word wkieh Je- hovah hath spoken? When a prophet speaketh in the name of Jehovah if inc thlng follow not, nor come to pass that IS the thing which Jehovah hath not spoken, the prophet hath spoken pre- sumptuously. thou shalt not be afraid of hlm. Does there not lie herein the pith Of the defendants rebuke of his followers after his resurrection 70 fool ish men, and slow of heart to believe all that the prophets have spoken. Be hooved 1t not the Christ to suffer these things, and to enter into his glory ?" The question of questions now were: What if he had not suffered these things? Had he not repeatedly told his followers, I will go into the city; I will De rejected of the elders; I will be de- livered to the Gentiles: w'n suffer death. and will rise again on the third day?- every of which prophecies concerning himself must needs be fulfilled, if he IS to escape the condemnation of the law. But the prophet that shall speak a word presumptuously, in My name. which l have not commanded him to speak. or that shall speak in the name Of other gods. that same prophet shall die"
 His apprehension, accusation. trial con-
 
 but the legend upon the seal of truth which has been placed upon these prophecies regarding himself, and no be- llever in him woulr have it at heart to make him presumptuous prophet who must needs fall under the con- demnation of the law.
 Except to those who are slow of heart to believe all that the prophets have spoken, it most certainly dil be- hnnvn n ct1ff l, F1 may be confronted with the problem laid down by Cervantes recarding the giboet erected at the end of the bridge on which the governors were to hang the man who told an pntruth, ap- parently, for We must address our selves to Pilates question: What is truth?" more earnestly than he did.
 Now, certain traveller proposing to cross the bridge was asked by the he answered that he was going to be hanged on that gibbet the governors were nonplussed, for. if they hanged him. he having told them the truth about the matter, ought to have been allowed to pass; but if they allowed him to pass he had lied and ought to have been- hanged. with which prob- lem in its exact terms. let whomsoever will. cudgel his brains Bat had the
 
 be hanged on that gibbet and that on the third day he would rise from death. and through his resurrection on tho third day He had vindicated the truth of all he had said, the hanging would amount to no moro than the putting to the test the truth of the statement that he would rise on the third day, the vindication of the truth of which could not possibly come about otherwise than through the ordeal which he had himself prescribed. Not otherwise was the defendant to be as prophet who had not spoken presumptuously.
 But it was likewise necessary that his declarations \ regarding himself should not fall on dull. unloading ears. The Roman mind had no conception of a God between whom and man there could be possibility of oneness. Between the metal. wood and stone gods of Pilate there conl1 he no pos sibility of oneness and the usage among the Romans of setting up their own effigies to be worshipped was but the highest expression of the idola- trous mind of it's conception of the re- lation between their gods and man.
 What conception, therefore. had the mind of Pilate of the utterance of the defendant that brought him to grief: T and the Father are one contending with Pilate for his oneness with the Father. reasoned with Pilate in an- swer to Pilates celebrated question, 'What is truth?" The Father is truth; and the Father are one; ergo. I am the truth: or. the Father is the way; and the Father are one: ergo. I am the way: or, the Father is life; I and the Father are one: ergo, I am life: 'nt io Ina.