Umvelaphi Wenkolo Ka Paulo

Iminuko yeNkolo kaPaul

Ubukhosi bukaJesu (Ingxenye 5)

NgokwaJohn Gresham Machen

Nakanjani ukwenzeka nje kokuthi abantu baseKristu basebenzise isihloko esasiyasetshenziswa nakwi izinhlanga zamahedeni akunapho kwenzeka ukuthi kukhona ukuthembela kwazo kwihedeni. Isihloko esithi "Nkosi" sasisele sisekhona phakathi kwabantu baseGrike njengesibonakaliso sokuthakathaka, kanye negama elithi "Thixo". Noma yini eyayiyiminuko yegama elisetshenziswe ngenkolo, leso sisetshenziso se yayisiyingxenye yenkulumo yabaseGrike. Umthumeli oyifunayo ukushumayela iThixo oyedwa oyiqiniso wayepfuleka, uma ekhuluma ngesiGrike, ukusebenzisa igama elithi "Thixo", elokuthi kunjalo yayisetshenziswe inkolo yamahedeni. Kana wayefunayo ukubonisa uJesu njengoThixo, ngengamazwi athile angakwazi ukumthinta noThixo uYise, wayepfuleka ukusebenzisa igama elithi “Nkosi”, yize igama lona lona layisetshenziswa nakwihedeni. Akwenzeki ngazo zombili ukusebenzisa igama lesiGrike ukubandakanya noku thonya kwezinqubo ezazibekwe egameni kwi inhlanga yamahedeni.

Kodwa, bekunengiso elikhulu kakhulu lokusebenzisa igama lesiGriki elithi "Nkosi" kuJesu kunalelo elileyo ekusetshenzisweni kwalo kabanzi phakathi kwabantu abakhuluma isiGriki. Ukusetshenziswa kweligama ngokwezenkolo kwakungekhawulezi kumitshingo yabenzi bokuthambisa, kodwa kubonakala futhi, uma kungekho enye into eqinisekile kakhulu, eTestamenteni Elidala lesiGriki. Igama elithi "Nkosi" lisetshenziswa yiSeptuaginta ukuhumusha i "Jahwe" yetekisi lesiHebhere. Kungaba yinto engafaneleki ukuxoxa ngezizatho ezilawula abahumushi ekukhetheni kwabo leligama elithile. Akungabazeki ukuthi igama elithile lenkosi lidingekiwe ngenxa yezihlanganiso ezosebe zihlanganise kwigama lesiHebhere. Futhi izizatho eziningi zingabekwa ekukhetheni "kyrios" kunegama elinye lesiGriki elineng意思 yaNkosi. Kungenzeka ukuthi ingcambu yegama elithi "kyrios" ichaze kangcono umbono owayehlosiwe; mhlawumbe, futhi, ingcambu yezempi yayisivele yanamathela ku "kyrios," engeyinaleyo yamagama enye. Ngokuqinisekile, ngizatho ezazikho, "kyrios" yayiligama elakhethwa.

Naye leyi ngqinamba ibalulekile. Ngoba phakathi kwabafundi beSeptuagint iKristu yenza indlela yayo yokuqala. ISeptuagint yayiyibhayibheli lemasinagogi yajuda, nanamasinagogi ukufundwa kwayo kwakuzwiwa hhayi kuphela bajuda kodwa nabantu abaningi bezizwe, "abathandi bukaThixo" beNcwadini yeZenzo. Ngabo "abathandi bukaThixo" umsebenzi wabagwelile wokuwaqalisa. Futhi noma kwakukhona abagwelile abaguqukileyo abangazange badlule nhlobo esikoleni seminagogi esikhathini sokuqala kakhulu mhlawumbe labo abaguqukileyo babambalwa- ngisho nangaleso sikhathi iSeptuagint yayisetshenziswa ekufundiseni kwabo. Ngakho lapho abavangeli beKristu basebenzisa igama elithi "uThixo" likaJesu, abalaleli babo baqonda ngokushesha ukuthi babefushane. Baqonda ngokushesha ukuthi uJesu wathatha indawo okuphela kuyo uThixo. Ngoba igama elithi "uThixo" lisetshenziswa izikhathi eziningi kakhulu emisebenzini yesiGreki njengegama eliyingcwele likaThixo wepaktheka kaIsrayeli, nezindima zokusebenzisa zikaSeptuagint zikaJesu.

Lokhu kusetshenziswa kweSeptuagint kwegama elithi "uThixo," nokusebenzisa izindima zeSeptuagint kuJesu, okubonakala njengendaba yokuqala emEpistoli zikaPaul, kwakubaluleke kakhulu ekumisebenziseni kwabavangeli beKristu kunokusebenzisa igama phakathi kwemikhuleko yabuhedeni. Futhi kukhazimulisa kakhulu ukukhanya kwenjongo yokuqala kwegama njengoba lisetshenziswa kuJesu. Kodwa ukusetshenziswa kwabuhedeni kuthakazeliswa, nokuboniswa kwako nguBousset nabanye kufanele kwamukelwe ngabati. Indawo ebalulekile imisekiwe ngokuqinile ngucwaningo lwanamuhla-indawo yokuthi igama lesiGreki elithi "kyrios" ekhulwini lokuqala leminyaka yethu, hhayi kude nokufika kulo ulimi lwesiGreki, lwakhethwa njalo njengobudlelwane bendivinity. Ukusetshenziswa okujwayelekile kwegama kwakhohlola; igama lisaqhubeka likhulumi ubudlelwane obuphakathi komkhuzi nezincekukazi zakhe. Kodwa igama lifikile ukuba yigama elingcwele, futhi igama liyabonwa, ikakhulukazi njengofakwe yiSeptuagint, lokho liyabonwa eTestamenteni Entsha.]

Kwa hiyo si kwa mujibu wa matumizi ya Agano Jipya wakati Yesu anaitwa, na baadhi ya watu katika Kanisa la kisasa, "the Master," badala ya "the Lord." Wakati mwingine, pengine, matumizi haya yanakubaliwa katika maandamano ya kiasi dhidi ya dhana ya Agano Jipya ya umungu wa Kristo; Yesu anazungumzwa kama "the Master,' " kwa njia nyingi kama kiongozi wa shule ya wasanii anazungumzwa kama "the Master" na wafuasi wake. Au sivyo neno linamaanisha tu yule ambaye maagizo yake ni ya kutii. Lakini wakati mwingine mtizamo wa kisasa unakubaliwa na wanaume na wanawake wakunifu wenye wazo kwamba neno la Kiingereza "Lord" limevaliwa na kwamba matumizi ya neno "Master" ni karibu zaidi na maana ya Agano Jipya la Kigiriki. Wazo hili ni la uwongo. Katika kutafsiri uteuzi wa Agano Jipya wa Yesu, mtu hapaswi kuhitaji kurudi kwa maana ya asili ya neno "kyrios." Kwa neno la Kigiriki tayari lilikuwa limepata maendeleo, na kama alivyoomba Yesu katika Agano Jipya ilikuwa wazi neno la kidini. Ilikuwa na vyama vya kidini ambavyo sasa vinamilikiwa na neno letu la Kiingereza "Lord." Na kwa sababu nyingi sawa. Vyama vya kidini vya neno la Kiingereza "Lord" ni kwa sababu ya matumizi ya Biblia; na vyama vya kidini vya neno la Agano Jipya "kyrios" pia vilikuwa kwa sababu ya matumizi ya Biblia- matumizi ya Septuaginta. Mkristo, basi, anapaswa kukumbuka kwamba "ujifunzaji mdogo ni jambo hatari." Kubadilishwa kwa usawa wa "the Master" kwa "the Lord" katika kuzungumza Yesu kunaonekana tu kuwa na uonevu na uhalisi. Kwa hakika wakati mwingine inamaanisha kuondoka kutoka kwa roho ya matumizi ya Agano Jipya.

Kwa hiyo, Bousset ametoa huduma katika kutoa maana ya kidini ya neno "Lord." Lakini hakuwa na mafanikio katika kueleza matumizi ya neno hilo kwa Yesu.

Ngokwengezi, kunezinkinga ezengeziwe ezithinta ithiyori ka-Bousset. Igama elithi "INkosi" njengoba lisetshenziswa kuJesu, kanye nenkattitude yenkolo ephathelene noJesu evezwa yigama, yavuka, ngokusho kuka-Bous-set, emikhoshaneni yemiphakathi efana nale e-Antioch, kanye nethonya lezimconce zepagani. Kodwa yiqiniso ithiyori ka-Bousset mayelana nemvelaphi ye-Paulinism ayikacaci. I-Paulinism yinto ekhulu kakhulu kuno wuhlanga olukhulu lokukhulekela; ubuhlobo bomuntu siqu noKristu busa isigaba ngasinye sempilo yomapostola.

Bousset uyayazi into le. Inkolo kaPaul, uyavuma, yinto ekhulu kakhulu kuno inkolo evezwa emikhoshaneni yeBandla lase-Antioch. Kodwa ucabanga ukuthi ezinye izinto ze-inkolo kaPaul, zibanzi ngangokunokwenzeka, okungenani zaqala kule kulto. Kufanele kube khona enye yezinto ezingathandeki kakhulu kuwo wonke umakhi. Bousset akazange abalulele umlingo wenkolo kaPaul. Okungenani akaphumelelanga ukukhombisa ukuthi impilo kaPaul “kuKristu” noma “kwiNkosi” yakhiwa ngokuthuthuka kusuka kokuhlangenwe nakho okukhulu emikhoshaneni yeBandla lase-Antioch.

Kodwa uma inkolo yomuntu siqu kaPaul yakhiwa kusuka kul"kulto,” yakhiwa kanjani? Kufanele ukhuliswe kanjani izinto ezintsha? Bousset ulwile lenkinga ngobukhulu bezwi. Futhi uyazama ukukhombisa ukuthi inkolo kaPaul njengoba ibonakala kwiZincwadi zakhe yakhiwa kusuka kulinkolo ye-kulto yase-Antioch ngokuhlonzwa kwa“INkosi” no “uMoya,” kanye nokwenza izinto zibe jikelele ngohlanga lwezenzo zikaMoya.

Idoktrini ya Paulo yamaSpirit, uBousset uyakholewa, yatholakala kwinkolo yemfihlakalo yamahedeni yenkathi yamaHellenistic. Ngaphandle kwendaba yamagama - noma uBousset ecabanga ukuthi iinkonzo zikaReitzenstein ziyinto eyisisekelo - i-dualism eyinhloko pesimistic kaPaul yasekwa, ngokombono kaBousset, kulolo hlobo olusabalele lokucabanga nokuphila oluvela kwiminkhosi yemfihlakalo nasezincwadini zeHermetic. Ngokusho kwendlela ecabanga ngayo, yokucabanga ngendlela pesimistic, ubuMsindisi obungenakufinyeleleka ngemvelo yabantu, ngisho nangosizo lukaThixo, kodwa kuphela ngokutshintshela kwento entsha, ekhiqizwe yindawo yobuthixo endodeni endala. Ngumpostoli Paulo, uBousset uyaqhubeka, le ndawo enkulu, le ngcamango yolawulo lwamandla kaThixo ekuphileni okusha, yandiswa kude ngaphandle kwemida yenkolo noma yamaziso; iSpirit yenza kube yinto ebusayo ekuphileni kwakristu; hhayi kuphela umshumayeli, izilimi, ukuphulukisa, nokunye okunjalo, manje kwakubonwa njengesithelo seSpirit, kodwa nalutho, ukholo, ukuthula, ukholo olukhulu, umusa, ubuhle, ukwethembeka, ukuthobeka, ukuzilawula. Kodwa le ndlela kaPaul yokuThinta umsebenzi weSpirit, uBousset uyagcizelela, asihusanga nokuncishiswa kancane kwendawo enkulu eyayisici kwengcamango yokuqala; iSpirit eyenza uthando, ukholo, ukuthula, yayingahusani kakhulu nomoya womuntu njengoSpirit owenza amadoda akhulume ngezilimi. Futhi indawo enkulu evonekayo ifomu eliglorified latholakala, uBousset uyaphetha, kwinkolo yemfihlakalo yamahedeni yenkathi yamaHellenistic.

Lokhu kulwalo sele kuboniswe, ubuthakathaka balo bukabonisiwe. Idoctrine kaPaul womoya ayazange ithathwe kwi paganism yamasiko. Kodwa ukuchaza ithiyori kaBousset akakafiki. Umoya omisebenzi yako yandisiwe nguPaul kwizinto ezingaphakathi kakhulu zempilo yamaKristu, wathi Bousset, uyafanana "noNkosi" ( Kor. ii. 17). Le nkcazelo yaba nefuthe elibalulekileyo kuzo zombini izinto ezazisetyenziswa; yaba nefuthe elibalulekileyo ekucingelweni kuzo zombini "noNkosi" na "Umoya." Ukuba “Nkosi” wathi uyafanana, okanye wayeleleka kakhulu, noMoya, yaye imisebenzi yoMoya yandisiwe kuwo wonke umlo o wempilo, “Nkosi” kwakunokuba nguPaul kuphela umgoduka owayezipo ngoku ezikweni lamaChiesa. Kwelinye icala, uNkosi wayeza kuba khona kuyo yonke indawo uMoya wayekhona- oku, wayeza kuba yinto apho umKristu akhula khona aze aphile. Ngale ndlela uPaul waba nako ukwenza ibinzana elimangalisayo "kuKristo" okanye "kwiNkosi," leyo Bousset avuma ingafani na nayo nayiphi na kwi nkolo yama pagan. Kwelinye icala, ingcamango yoMoya, Bousset ukholelwa, yaguqulwa ngokuyimfuneko ngokusetyenziswa kwayo "noNkosi." Ngokuchongwa nomntu oyinyani owayephila iminyaka embalwa ngaphambili, "Umoya" wanikwa umgangatho wobuqu obungekhoyo. Okanye, ukubeka into enye ngamazwi amanye, ibinzana likaPaul "kwiNkosi" alifani ngokuthe ngqo nenkazo "kwiMoya"; kuba inabalinganiswa abakhethekileyo. "Lo mxube umangalisayo woku chithwa kobuqu," wathi Bousset, "lo msebenzi wamgawo wokholo kunye nomntu owayehamba apha emhlabeni aze ahlupheke ukufa, yinto ekhethekileyo enamandla nokuqala."

Kulo mfumo, uBousset usengozini yokungathembeki kwizimiso ezisisekelo zolwakheko lwakhe; usengozini yokudibanisa inkolo kaPaul noYesu umuntu oyedwa. Kodwa ubona ingozi yaye wayiphepha. Akufanele kucingwe, uthi, ukuba uPaul wayenazo iingcinga ezicacileyo ngeempawu zomYesu osemhlabeni. Kuba ukuba wayezazi ezo mpawu, wayengeke angenza uYesu axhume kunye nengcamango efana noMoya. Yonke into awayifunayo, ke, yayikukuba uYesu wayephile kwaye ngakumbi wayefile.

Noko ke, le nyaniso ithathwa njengokwaneleyo ukunika ingcamango kaPaul ngeMoya-Nkosi loo mzuzu ubuhlungu obawahlukanisa uBousset! Inyani, uBousset uzifumana ekule ndawo mejongene nobunzima obahlukanisa zonke iingcaciso zendalo zokuveliswa kwenkolo kaPaul. Ingxaki yile, uqhagamshelo olusondeleyo lukaPaul noYesu osemhlabeni lufuneka kakhulu ymsomi ukuze anike ubuhlobo bukaPaul noKrestu loo mzuzu ubuhlungu, oqaqambileyo olawuka phakathi kwephepha ngalinye leMiEpistle; ngoku, kwelinye icala, ukwahlukaniswa okubanzi kukaPaul noYesu osemhlabeni kufuneka kakhulu ukuze uPaul angathintelwa yintsiko yembali ekwandiseni uYesu ukuya kwisidima esiphezulu nasekuhlanganiseni noMoya kaThixo.

Ukugxekwa kwesimanje kuzamile phakathi kwamathemba amabini; kuzama ukulondoloza amalungelo awo wonke. UBousset uphawulwa kakhulu yisidingo sesibili; UWernle, umphikisi wakhe, uphawulwa kakhulu yokuqala. Kodwa bobabili bakwenza iphutha. Impela kunendlela eyodwa kuphela yokuphuma ebunzini. Indlela endala futhi eyikhanda. Kodwa umhlaba wezifundo ungabuya kuwo ekugcineni. Ubunzima obuyisisekelo ekuchazeni imvelaphi yePaulinism abuyi kuphela ngokunganakwa; abuyi kuphela ekuthambekeni kwanoma yiluphi uhlobo. Abuyi kuphela uma uJesu aqashelwa njengobe yena ngempela uJesu, okungenzeka kuye uPawuli no okwakuboniswa ngaye yiZithunywa zonke— iNdodana yaThixo ezelwe emhlabeni ukuze ihlangwe umuntu, njengaye uThixo esebenza enkathini yezithunywa zakhe ngomoya wakhe, njengaye uThixo angasebenza. Isisombululo esinjalo asikaze sipopwe njengoba sikwenzayo namhlanje. Ukwamukelwa kwakhe kuya kubandakanya ukuguqulwa okukhulu kwamasimu amaningi omlando womuntu nokuphila. Kodwa ukwenqaba ukwamukelwa okunjalo kushiye ingxaki enkulu eyayingakaxazululwa.

Kwesikhathi esithile, u-Bousset uyavuma, inkolo ka-Paul o yayisekelwe kwinto eyenzeka ngokwembali. Yayisekelwe ekufeni kukaJesu. Kodwa ukutolika kuka-Paul ekufeni kukaJesu kwathathwa, u-Bousset akholelwa, ngokubalulekileyo kwiinkcukacha ezivela kwinkolo yama-pagan yanamhlanje; ingcamango ka-Paul yokufa nokuvuka noKrestu yenziwa phantsi kwempembelelo yengcamango ezaleka kakhulu yama-pagan yokufa nokuvuka kukaThixo. Le ngxelo iye yaba yinto eqhelekileyo phakathi kwezazinzulu zamva; izinto ezibonakalayo zokuixhasa ziqokelelwe ngendlela efanelekileyo ngu-M. Brückner. Kodwa ngokuqinisekileyo, ubungqina obuxhasa le ngxelo buncinci kakhulu. Ukuhlaziywa kwenkolo yama-Hellenistic eyazanywa kwisahluko VI kwaveza, ngenene, into yokuba uThixo abathile, ngakumbi u-Attis, u-Adonis, no-Osiris, babonakaliswa kuqala njengokufa nokuba vukile. Ukufana kwabasemagqabini kunokuchazwa mhlawumbi ngotheo lokuba bonke babengoothixo bemithi, ukufa kwabo nokuvuka kwabo kwakumelwe ukoma kwemithi ekwindini kunye nokuhlaziyeka kwayo entwasahlobo. Ekuboneni kokuqala, ukufana phakathi kwabasemagqabini noJesu kunokubonakala ngathi kuchukumisayo. UJesu naye wabonakaliswa njengokufa nokuba vukile. Kodwa yintoni ukubakho kwale parallel? Ngaba inokuthetha ukuba yonke ibali leTestamente Entsha lokufa nokuvuka kukaJesu lithathwe kwezi ngcamango zama-mithi? Olu hlobo lwagqitywa ngabazinzulu abathile banamhlanje. Kodwa ewe lo mgqibo uyahlekisa, yaye akathandwa ngu-Bousset. Ukubakho kwembali kubukholelo ekufeni kwakhe phakathi kwabahlobo bakhe abathembeka kunamandla kakhulu ukuba kungashengwa ynawo nawuphi na umbono wokuxhomekeka kwintsomi yama-pagan. Ngako oko ingxabano evela ekufananeni phakathi kwebali leTestamente Entsha nentsomi yama-pagan yokufa nokuvuka kukaThixo ibonisa kakhulu. Ukuba ibonisa into, ibonisa ukuba ibali leTestamente Entsha lokuvuka kukaJesu lithathwe kwintsomi yama-pagan. Kodwa lo mbono awuzange ubekwe ngababhali bemihla. Ngako oko kuya kufuneka kuvunywe ukuba ukufana phakathi kobukholelo bokufa no-Osiris no-Attis no-Adonis, nokuvuka kwabo, nokukholelwa ukuba uJesu wafa nokuvuka kwakhe akuzange kwenziwe ngokuxhomekeka kwelinye ibali kwelilo. Kuya kufuneka kuqondwe, ngako oko, ukuba ukufana akusoloko kuthetha ubuhlobo boxhomekeko. Kwaye ukuba akoloni ngamanye amaxesha, mhlawumbi akunakwenza nakweminye.

Ndipo Bousset u angeti ukuba ingakumbi ibali lweTestamente Entsha lokufa nokuvuka kukaJesu lalihambanga livela kwintsomi yamahedeni, kodwa ke influence yamahedeni yenze ukuba uPawulu abeke ebali lakhe. UPawulu wakholelwa ukuba umKristu wabelana ngedemo kaKrestu - wafa noKrestu wavuka noKrestu. Kodwa ingcamango enjalo ibonakala kwinkolo zamahedeni. Inkcazo yeklasi yalo mbono ibonakala kwinkulumo ethi qho ya Firmicus Maternus, "Yiba nesibindi, inqama, kuba uThixo usindisiwe; kuba kuthi kuya kuba khona usindiso oluvela enkinga."

Kodwa kufuneka kukhunjulwe ukuba ub testimony buka Firmicus Maternus isexesha kakhulu, yaye ubungqina bobunzima beconception kwixesha elihle kakhulu.

Izimvo zeqhawe zamanje ngeziindaba azikho nje kuphela. Abafundi abavamile bangathola ukubonakala nje ukuthi uphenyi ungakwazi ukwakha kabusha ingcamango yonkulunkulu ofayo nokuvuka, kanye nesabelo esinayo abathandekayo ekufeni nasekukhuleni, ngobasiseke bolwazi olukhulu emithonjeni ekhona. Kodwa kweqiniso, akukho nto enjalo. Ulwazi olukhona ngeengcamango ezikhulunywa luyancane kakhulu, yaye ngesisekelo solwazi oluvela eminyakeni emi- isikhathi eside emva kwesikhathi sikaPaul. Kuyinto ekhulu, hhayi ukugcizelela ukuthi ingcamango yonkulunkulu ofayo nokuvuka, ngokubaluleka kwake kwenkolo, yayingekho ngaphambi kwesikhathi sikaPaul. Umbhalo wasendulo waseGipeta, umzekelo, wacaphunwa ngu-E-man, owenza ukuphila kwabathandekayo kuxhomeke kulokho kukaOsiris: "NjengoOsiris ephila, yena naye uyakuphila." Kungenzeka ukuthi iingcamango ezinjalo zazixhunywe nomlotha wokudabuka nangokulandelayo kwakusukuma kukaAttis noAdonis. uma ingcamango yayikhona ngaphambi kwesikhathi sikaPaul, akusho ukuthi yayivamile. Ngokuqinisekile ukusakazeka kwayo kuye kwagqithiswa kakhulu iminyaka yakutshanje. Ngotriva lokhu kugqithisa, uJ. Weiss—ongakwazi ukusolewa ngokuntula ukuzwela ngeendlela zokholo oluqhathanisayo njengoko kusebenza kwiTestamente Entsha—uye wabeka umbuzo osondelayo kwi 1 Kor. i. 23. UKristo esakrifikwa, uPaul uyathi, waye "kwabantu abangakholwa yinto yobuwula." Lokho akubonisi nje ukuthi abantu abangakholwa phakathi kwabo uPaul wayesebenza, babejwayele umbono wonkulunkulu ofayo. Uma iingcamango zikaBrückner bezilungile, ukuba ingcamango yonkulunkulu ofayo yayivamile ngesikhathi sikaPaul njengoko uBrückner ecabanga, iKroso yayingeke ibe "kwabantu abangakholwa yinto yobuwula"; kodwa, kunalokho, yayakubonakala kubantu abangakholwa njengento yokuqala emhlabeni.

Lakini ingabe ukusakazwa kwokuqala kweengcamango zikaThixo ofayo noovukayo, nokubaluleka kwenkolo yayo, kungcono ukuqiniswa kunokuba kunjalo, ubuthwala bukaPaul kule ngcamango abuyena ngokuqinisekileyo ubufakazi. Kuba ingcamango kaPaul yahluke ngokupheleleyo. Umahluko omnye, kunjalo, ubonakala ngokucacileyo yaye ke uyavunywa ngokubanzi-iKhristu kaPaul waboniswa njengofayo ngokuzithandela, nokufa ngenxa yabantu. "Wandithanda," kusho uPaul, "waza wazidliza ngenxa yami." Akhuko ngokuqinisekileyo into enjalo ingcamango kwiimeko zeenkolo zamahedeni. Osiris, Adonis, na Attis babanjwe ngedwa yikelele yabo; uJesu wazidliza ubomi bakhe ngokuqondile. Umahluko ukhulu; ubandakanya inhliziyo yenkolo kaPaul. Kwenzeka njani lo mahluko? Ivela ngappi ingcamango kaPaul ngobabalo lukaKhristu? Ngaba ivela kuJesu Nye? Ngaba ivela kulwazi olwabeka uPaul ngengamagqira kaJesu? Ingcamango isenokubonakala yendalo. Kodwa ngelishwa, kwindawo ka Bousset, kufanele yenqatshwe. Kuba ukuba uPaul waye wazi ubumagqira bukaJesu, wazi njani na ukuba uJesu, umntu nje, wayeNkosi yasezulwini?

Omunye umehluko ubaluleke kakhulu. Ukufa nokuvuka kwabathakathi babhedeni kwakuyindaba yenkolo; ukufa nokuvuka kukaKristu kaPaul kwakuyiqiniso elenzeka emlandweni. Kuye kwaphawulwa ekubuyekeni kwezenkolo zamaHellenistic ukuthi izinkolo zamahedeni zazingqinile kakhulu kunemicimbi; ngokombono wabafundisi bezikhathi zanamuhla, imicimbi yayithathwa kwizinkolo kunokuba kube njalo. Ngakho-ke kwimeko yama "onkulunkulu abafayo nabavukayo", umuntu ushaya ngaphezu kwzinto zonke ngomlingiswa oguquguqukayo weemicimbi. Indaba ka-Attis, isibonelo, iyatshelwa ngezindlela eziningi ezahlukene, futhi akubonakali ukuthi bekukho umdlandla phakathi kwabathandazi baka-Attis ekusunguleni i-akhawunti yeqiniso yokufa nokuvuka konkulunkulu. Ikakhulu "ukuvuka" konkulunkulu kubonakala kwemicimbi ka-Attis, Adonis, no-Osiris kancane. Ukufa nokuvuka kwangempela kwenzeka kuphela enkolo. Njalo ngonyaka ngoMatshi, abathandazi baka-Attis eRoma babona onkulunkulu bebohwa befile njengoko bekumelelelwa ngumthi we-fir, futhi bazwa ukuvuka kwake. Ukufa nokuvuka akuzange kucatshangelwe njengezinto ezenzeke kanye phakade ungeke. Babekucatshangelwa njengokwenzeka njalo eminyaka yonke yokubhiyela.

Ukuphatha kukaPaul ukufa nokuvuka kukaKristu kunhluke ngokuphelele. NgokuBousset, ngempela, umehluko ubunjani; Bousset uzama ukubonisa ukuthi umbono kaPaul wokufa nokuvuka komthandi noKristu wathathwa ekubhiyeleni kwemisindo. Kodwa bekungeke kube yiphutha elikhulu. Okucace kakhulu kuzo zonke iileta zakhe ukuthi umyalezo kaPaul wenziwa ngumlando. Inkolo kaPaul yayigxile emcimbini, futhi imisindo yayiyindlela yokusabalalisa ukubaluleka komcimbi. Umcimbi wawuyumsebenzi wokuhlenga kaKristu ekufeni nokuvuka kwake.

Lapha likhona umehluko omkhulu kunazo zonke izinhlobo zokholo phakathi kukaPaul nozikholweni zanamuhla. I-Paulunism yayingeyona ifalsafa; yayingeyona isethi yemithetho yokuphunyuka ekubabomameni kwalamhlaba; yayingeyona incazelo yento eyayihlala iqinile. Kuyaphambene, yayiyincazelo yento eyenzekile. Into eyenzekile, ngaphezu kwalokho, yayingefihliwe ekudlulekeni okwedlala nokude. Incazelo yayo ayizange ithuthukiswe njengokuthethelela kwezinhlobo zikholweni ezikhona. Kuyaphambene, ukufa nokuvuka kukaJesu, okwakusekelwe kuwo umlayo kaPaul, kwenzeke iminyaka embalwa nje ngaphambili. Namafakazi angatholakala ngokufakaza okulwaneleyo; ababona ngaso babuzwa, noPaul wabavakashela ababona ngaso ngemininingwane. Umbhalo oyedwa, 1 Kor. xv. 1-8, uyanele ukubeka umkhanda omkhulu phakathi kukaKristu kaPaul nezithixo zikholweni zamahedeni. Kodwa umzimba we-Paulunism awinciki empassage oyedwa. Yonke indawo emiEpistle uPaul wabeka yonke impilo yakhe eqinisweni lento yakhe yokufa nokuvuka kukaJesu. Umlayo kaPaul wawuyincazelo yento eyenzekile. Uma incazelo yayiqinile, umsuka we-Paulunism uyachazwa; uma ingaqinanga, iKhesa ibekwe phezu kwephutha elingachazeki.

Le ndlela yokugcina ihlolwe kwenye ingxoxo. Uma uJesu engabanga uMkhululi onguThixo uPaul athi unguThixo, kwenzeka kanjani ukholo lwe-Paulunism lwa uMkhululi? I-hypotheses ezintathu ezinkulu zihloliwe zafumaneka zingenamsebenzi.

I-Paulunism, ibonisiwe, ayizange isekelwe kuJesu weminaturalism yanamuhla; uma uJesu ebenguye kuphela uJesu omelwe banabhali beminaturalism yanamuhla, yenzeka kanjani into eyahlukile kuPaul ayizange ithathwe kuJesu? Ukuthola lo mfakazi kube yimpumelelo ephawulekayo kaWrede noBousset. Kodwa uma into ebalulekile e-Paulunism ayizange ithathwe kuJesu, ivela ngaphi?

Isi kwakhe, njengoba u-Wrede akholelwa, kumaso apocalyptic angaKristu yenkulungwane kaMesiya; ngoba uMesiya apocalyptic akakabanga thixuko lothando, nawakho oliphilako lingathandwa. Isi kwakhe, kumaso enkolokhe yabu pagan, ngokuvumelana nephupho eli qaqambileyo likaBousset; ngoba ithonya labu pagan likhishwe yisivumo-zi kaPaul, nawakho labu pagan bahamba phansi. Kodwa ngoba bahamba phansi bahamba phansi izikhathi eziyishumi kunalokho abahamba ngako, inhliziyo yenselele nayo ayikathintwa. Inhliziyo yenselele itholakala enhlobene kaPaul noKristu.

Inhlobene leyo ayikwazi kuchazwa ngomtshazo weenkcazo; ayikwazi ukuncishiswa emagameni aphansi; into enye kuphela inhlobene leyo. Inhlobene kaPaul noKristu yinhlobene yothando; nothando lukhona kuphela phakathi kwabantu. Akusiyo iqembu leemvaha ezichazwa, uma iPaulini yachazwa, kodwa uthando lukaPaul ngaMsindisi wake. Nothando lwayo lugxiliwe, hhayi kwlokho uKristu akusho, kodwa kwlokho uKristu akwenza. "Yena 'wangithanda waznikeza yena ngenxa yami." Kopo kunhlobene yenkolo kaPaul; kopo kunhlobene yenkolo yobuKristu bonke. Kopo kunhlobene kuthibitiswa yingxelo kaJesu enikwa kumaVangeli, nawanikwa, ngcono, kuzo zonke imithombo. Kuthi ophenyi lwanamuhla luyahlulwa. Inkolokhe kaPaul ayikabangi phansi kwiqhuzana leemvaha ezithathwe kubuJuda noma kubu pagan.

Inkolokhe yakhe yabangi phansi kwiJesu wobugcina. Kodwa uJesu wobugcina kabangi phansi naye, akakabangi phansi uJesu wobufakazi banamuhla, kodwa uJesu weTestamente Entsha yonke nawakho wobuKristu; hhayi umfundisi osindiswe kuphela emunyoswini kaabafundi Bakhe, kodwa uMsindisi owakwenza umsebenzi wakhe wokutengwa wayesaphila nawakho angathandwa.

John Gresham Machen (1881-1937) wayengumfundi waseMelika wamaPresbyterian weTestamente Entsha, owayeholwa umvukelo ngokuphathelele ubhaptizimu banamuhla ePrinceton, wase wenza iWestminster Theological Seminary kanye ne iOrthodox Presbyterian Church.