Читать книгу The Mystical Element of Religion (Vol. 1&2) - Friedrich von Hügel - Страница 25

Now it is this very reality and depth, and hence the rich Unity, the growth, variety, and manifold fruitfulness of His life and teaching, which explain, as a necessity and an advantage, that we should have those successive pictures and conceptions of Him which already the New Testament presents. Because Socrates was so great and impressive, we have the two successive, remarkably divergent, portraits of him: the external, historical, by Xenophon; the internal, typical one, by Plato; and that is all. Because our Lord is so unspeakably greater, and continues, with inexhaustible freshness, to be the very life of the lives of Christians, we have three or four classical portraits of Him in the New Testament; and, in a certain true manner and degree, each successive age, in a measure each single soul, forms, and has to form, its own picture of Him.

We can roughly classify these pictures under the three successive types of the “Petrine,” the “Pauline,” and the “Joannine,” provided we do not forget that the precise limits of the first of these divisions are difficult to draw, and that there are growths and diversities of aspect to be found within the Pauline type. For the Petrine type will here be sought in the Synoptic Gospels, and in particular in those accounts and sayings there which appear to give us the closest reproduction of our Lord’s very acts and words and of the impressions produced by these upon the original witnesses. The Pauline type will embrace four main stages or developments: that of the four or five of the earlier Epistles—the two to the Thessalonians and those to the Galatians, Corinthians, and Romans; that of the Epistles of the Captivity, Colossians, Philippians, Ephesians; that of the Pastoral Epistles; and that of the Epistle to the Hebrews. And even in the least diversified, the Joannine type, there is the variation between the Gospel and Epistles on the one hand, and the Apocalypse on the other.

But taking these three types as each a unity, we shall hardly be guilty of an empty schematization, if the Petrine or Primitive-Apostolic group represents to us mainly the simplest statement of the external facts, and specially of the traditional, the Jewish side of our Lord’s teaching; and if the Pauline and Joannine groups each mainly represent to us, in various degrees and combinations, the two manners in which the hidden significance of these facts, as intended for all men and for all time, can be penetrated, viz. by thought and speculation, and by feeling and operative experience.

Of course none of the three groups is without a large element common to it and to the other two: it is the same facts that are looked at and loved, by means of the same powers of the soul, and within the same great common principles and convictions. Only the precise antecedents, point of view, temper of mind; the selection, presentation, and degree of elaboration of the facts and of their spiritual meaning; the preponderance of this or that mental activity; the reasons and connections sought and seen, are often widely different in each, and produce a distinctiveness of impression which can be taken to correspond roughly to the three main powers of the soul: to the range of sense-perception and of memory; to that of reasoning; and to that of intuition, feeling, and will. If each group had only that element which can be taken as being its predominant one, then any single group would be of little value, and each group would imperatively require ever to be taken in conjunction with the other two. But, as a matter of fact, neither are the “Petrine” writings free from all reasoning and mystical affinities; nor are the “Pauline,” free from the historic, positive spirit, or, still less, from the mystical habit; nor the “Joannine” free from the deepest teaching as to the necessity of external facts, or from some argument and appeals to reason. Hence each group, indeed each writing even singly, and still more all three groups if taken together, profoundly embody and proclaim, by the rich variety of their contents and spirit, the great principle and measure of all life and truth: unity in and through variety, and steadfastness in and through growth.

Specially easy is it to find in all three types the two chief among the three modalities of all advanced religion: the careful reverence for the external facts of nature (so far as these are known), and for social religious tradition and institutions; and the vivid consciousness of the necessity and reality of internal experience and actuation, as the single spirit’s search, response, and assimilation of the former.[8]