The Cradle of the Christ: A Study in Primitive Christianity. Frothingham Octavius Brooks

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СКАЧАТЬ interest, and intelligible only when read by a controversial light. Baur called his the "historical" method, as distinguished from the dogmatical, the textual, the negative; because his starting point was a historical fact, namely, the actual dispute recorded, in language of passionate earnestness, by one of the parties to it, and distinctly confessed in the attitude of the other. But Baur's method has a still better title to be called literary, for it is concerned with the literary composition of the New Testament writings, and with the dispute as accounting for their existence and form. His studies on the fourth Gospel, and on the life and writings of the Apostle Paul, are admirable examples of the unprejudiced literary method; by far the most intelligent, comprehensive and consistent ever made; simply invaluable in their kind. They contain all that is necessary for a complete rationale of the New Testament literature. These, taken in connection with his "History of the First Three Centuries," his "Origin of the Episcopate," his "Dogmengeschichte," put the patient and attentive student in possession of the full case. But Baur lacked constructive talent of a high order, and has been less successful than inferior men in embracing details in a wide generalization.

      Renan adopts the method of the early rationalists, but applies it with a freedom and facility of which they were incapable. He takes up the Gospels as history, and sifts the literature in order to get at the history. He claims to possess the historical sense, by virtue of which he is able to separate the genuine from the ungenuine portions of the Gospels. It is a point with him to show how the character of Jesus was moulded by the spirit of his age, and by the literature on which he was nurtured; but his treatment of the evangelical narratives as a mass of biographical notes reflecting, with more or less correctness, the personality of Jesus, is not quite compatible with a rational or even a literary treatment of them as a continuation of the traditions of the Hebrew people. The constructive force being centred in Jesus himself, the full recognition of the creative genius of the Hebrew mind, which was illustrated in Jesus and his age, was precluded. Renan is in a measure compelled to make Jesus a prodigy – an exceptional person, who baffles ordinary standards of judgment; and in so doing distorts the connection between him, the generations that went before, and the generations that came after. Strauss does more justice to the New Testament literature, in attempting only its partial explanation. Baur does more justice to it in seeking a literary explanation of the writings as they are. Renan picks and chooses according to our arbitrary criterion, which capriciously disports itself over a field covered with promiscuous treasures.

      Lord Amberley's more recent attempt reveals the weakness of the common procedure. Without the learning of Strauss, the perspicacity of Baur, or the brilliant audacity of Renan, he strays over the field, making suggestions neither profound nor original, and rather obliterating the distinct impressions his predecessors have made than making new ones of his own. His chapter on Jesus will illustrate the confusion that must issue from a false method, which does not deserve to be called a method at all.

      Books have been written about the New Testament by the thousand – libraries of books; but they merely supplant and refute one another. Each is entitled to as much consideration as the rest, and to no more. The old materials are turned over and over; the texts are subjected to new cross-examinations; the chapters and incidents are shuffled about with fresh ingenuity; new suppositions are started; new combinations are made; but all with no satisfactory result. Whether it be Auguste Nicolas, who reconstructs the Gospels to justify the predispositions of Romanism; or Edmond de Pressensé, who does the same service for liberal Protestantism; or Henry Ward Beecher, who constructs a Christ out of the elements of an exuberant fancy; or William Henry Furness, who is certain that "naturalness" furnishes the touchstone of historical truth; the conclusion is about equally inconclusive.

      The literary method avoids the dogmatical embarrassments incident to the supernatural theory; offers easy solutions of difficult problems; connects incidents with their antecedents; interprets dark sayings by the light of association; and places fragments in the places where they belong. An exhaustive application of this treatment would probably explain every passage in the New Testament writings. A partial application of it like the present will indicate at least some of the capacities of the method.

      The literary treatment differs from the dogmatical represented by the older theologians who used the New Testament as a text book of doctrine; from the purely exegetical or critical, which consisted in the impartial examination of its separate parts; from the destructive or decomposing treatment pursued by the so-called "rationalism;" and from the "historical," as employed by Baur and the "Tübingen school." It is in some respects more comprehensive and positive than either of these, while in special points it adopts all but the first. Every other method presents a controversial face, and is something less than scientific, by being to a certain degree inhospitable. This consults only the laws which preside over the literary expression given to human thoughts.

      It has been customary with christians to widen as much as possible the gulf between the Old and the New Testaments, in order that Christianity might appear in the light of a fresh and transcendent revelation, supplementing the ancient, but supplanting it. The most favorable view of the Old Testament regards it as a porch to the new edifice, a collection of types and foregleams of a grandeur about to follow. The Old Testament has been and still is held to be preparatory to the New; Moses is the schoolmaster to bring men to Christ. The contrast of Law with Gospel, Commandment with Beatitude, Justice with Love, has been presented in every form. Christian teachers have delighted to exhibit the essential superiority of Christianity to Judaism, have quoted with triumph the maxims that fell from the lips of Jesus, and which, they surmised, could not be paralleled in the elder Scriptures, and have put the least favorable construction on such passages in the ancient books as seemed to contain the thoughts of evangelists and apostles. A more ingenuous study of the Hebrew Law, according to the oldest traditions, as well as its later interpretations by the prophets, reduces these differences materially by bringing into relief sentiments and precepts whereof the New Testament morality is but an echo. There are passages in Exodus, Leviticus, Deuteronomy, even tenderer in their humanity than anything in the gospels. The preacher from the Mount, the prophet of the Beatitudes, does but repeat with persuasive lips what the law-givers of his race proclaimed in mighty tones of command. Such an acquaintance with the later literature of the Jews as is readily obtained now from popular sources, will convince the ordinarily fair mind that the originality of the New Testament has been greatly over-estimated. Even a hasty reading of easily accessible books, makes it clear that Jesus and his disciples were Jews in mind and character as well as by country and race; and will render it at least doubtful whether they ever outgrew the traditions of their birth. Paul's claim to be a Hebrew of the Hebrews, a Pharisee of the Pharisees, "circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin," is found to be more than justified by his writings; and even John's exalted spirituality proves to be an aroma from a literature which Christianity disavows. The phrases "Redemption," "Grace," "Faith," "Baptism," "Salvation," "Regeneration," "Son of Man," "Son of God," "Kingdom of Heaven," are native to this literature, and as familiar there as in gospel or epistle. The symbolism of the Apocalypse, Jewish throughout, with its New Jerusalem, its consecration of the number twelve, – twelve foundations, twelve gates, twelve stars, twelve angels, – points to deeper correspondences that do not meet the eye, but occur to reflection. We remember that the New Testament constantly refers to the Old; that great stress is laid on the fulfilment of ancient prophecies; that Jesus explicitly declares, at the opening of his ministry, that he came not to destroy the law or the prophets, but to reaffirm and complete them, saying with earnest force "till heaven and earth pass, not one jot or tittle shall in any wise pass from the law until all be fulfilled." We discover that his criticisms bore hard on the casuists who corrupted the law by their glosses, but were made in the interest of the original commandment, which had been caricatured. In a word, so completely is the space between the old dispensation and the new bridged over, that the most delicate and fragile fancies, the lightest imagery, the daintiest fabrics of the intellectual world are transported without rent or fracture, across the gulf opened by the captivity, and the deserts caused by the desolating quarrels that attended the new attempts at reconstruction, while the massive ideas that lie at the foundation of Hebraic thought, wherever found, are landed without risk or confusion in the new territory. Between the Jewish and the Christian scriptures there is not so СКАЧАТЬ