Imvelaphi kaYakobo ngqo ukholo lwakhe

Imvelaphi kaYesu's Inkolo

Ubukhosi bukaYesu (Icandelo 5)

Nguye uYohane Gresham Machen

Nakanjani into yokuba abakristu basebenzisa isihloko esasiyisetyenzwa nakwizikhala zeenkolo zamahedeni ayibonakalisi nakancinane ukuba kuthathwe into kwingqondo yamahedeni. Kuba isihloko esithi “uThixo” safakwa phantse njengesetyenzwa kowamaThixo. Nokuba yintoni na imvelaphi yokusetyenzwa kwenkonzo yegama, loo nto yayisetyenzwa njengolwazi oluqinisekileyo oluthe yinxalenye yolwimi lwesiGrike. Umthunywa owayefuna ukushumayela ngaye uThixo omnye wokwenene wayepfulelekile, ukuba wayethetha ngesiGrike, ukusebenzisa igama elithi “uThixo”, elathi kunjalo lisetyenzwe kwinkolo yamahedeni. Kwaye ukuba wayefuna ukuchaza uYesu njengoThixo, ngagama elinye eliya kuthi ngaxeshanye lihlule kuye uThixo utata, wayepfulelekile ukusebenzisa igama elithi “uThixo”, nangona eso gama sasetyenzwa nakwinkolo yamahedeni. Akwenzeki kwelinye icala okanye kwelinye icala ukusebenzisa igama lesiGrike kuba kubandakanyi nto yencinane yeengcamango ezathi zambathiswa kwigama kwinkolo yabathixo abaninzi.

Kodwa kukho isizathu esomeleleyo sokusebenzisa igama lesiGrike elithi "Nkosi" kuYesu ngaphezu kwesokuba yayisetyenziswa kakhulu phakathi kwabantu abathetha isiGrike. Ukusetyenziswa kweligama ngokwenkolo akukhawulelwanga kwinkonzo zabenzi bezithixo, kodwa kuvela kwakhona, yaye ukuba kukho nantoni na nokuba imisele ngokuqinileyo, kwisiBible sesiGrike sesiHebhere. Igama elithi "Nkosi" lisetyenziswa yiSeptuagint ukuguqulela "Jahwe" yombhalo wesiHebhere. Akuyomfuneko kangako ukuxoxa ngezizathu ezilawula abaguquleli ekukhetheni kwabo eli gama. Akungabazeki ukuba igama elithi "Nkosi" lifuneka ngenxa yezinto ezazisele ziqhityiwe kwigama lesiHebhere. Kwaye izizathu ezahlukeneyo zingacetywa ekukhetheni "kyrios" endaweni yegama elinye lesiGrike elithetha "nkosi." Mhlawumbi intsingiselo yegama elithi "kyrios" ichaza ngcono into eyayifunwa; mhlawumbi, kwakhona, intsingiselo yenkolo yayisele inamathele ku "kyrios," engeyomnye amagama. Ngalo lonke ixesha, nokuba yintoni na isizathu, "kyrios" yayiligama elikhethiweyo.

Kwaye le nyani ilubalulekileyo. Kuba phakathi kwabafundi beSeptuagint ukuba iKhristu yokuqala yenza indlela yayo. ISeptuagint yayiyisiBible seesynagogi zamaYuda, kwaye kwii-synagogues ukufundwa kwayo kwakuvakala kungekhona kuphela ngamaYuda kodwa kunye neehosti zamaGentile, "abathandi bukaThixo" beNcwadana yeZenzo. Ngabo "abathandi bukaThixo" ukuba ubuKristu phakathi kwamaGentile baqalisa. Kwaye nakwiindawo kwakukho abaguqukileyo abangamaGentile abangazange badlule kwisikolo se-synagogue kwixesha lokuqala kakhulu mhlawumbi abo abaguqukileyo babambalwa -noko isevumelekile kwakusisetyenziswa kwangoko ekufundisweni kwabo. Ngoku xa iimishinari zikaKristu zisebenzisa igama elithi "uThixo" ngoYesu, abalaleli babo baqonda kwangoko into abayithethayo. Baqonda kwangoko ukuba uYesu uthatha indawo egcwalwa nguThixo kuphela. Kuba igama elithi "uThixo" lisetyenziswa amaxesha amaninzi kwimibhalo yesiGrike njengoThixo oncwele wecovenant kaSirayeli, kwaye la magama asetyenziswa ngokukhululekileyo ngoYesu.

Lo sebenzisa weSeptuagint wegama elithi "uThixo," kunye nokusetyenziswa kwamagama eSeptuagint ngoYesu, okubonakala njengomcimbi wekhosi kwiincwadi zikaPaul, kwakubaluleke kakhulu kubuKristu bokuqala kunokusetyenziswa kwegama phakathi kwamasiko ephagani. Kwaye ukukhanya okukhulu kunokusetyenziswa kwegama ngoYesu. Kodwa ukusetyenziswa kwamasiko ephagani kunamdla, kunye nomboniso wabo nguBousset naabanye kufuneka wamkelwe ngombulelo. Inyaniso ebalulekileyo iye yasekwa ngokuqinileyo ngophando lwanamhlanje-into yokuba igama lesiGrike elithi "kyrios" kwinkulungwane yokuqala ye-epoch yethu yayikho, kwindawo yonke ulwimi lwesiGrike lwandisiwe, ngcaciso eyahlukileyo yobuthixo. Ukusetyenziswa kwigama yayiphezulu; igama lisaqhubeka lisbonisa ubudlelwane obunomkhosi kumnungwini wakhe. Kodwa igama liye laba yigama elithile lokholo, kwaye lisense yenkolo, ngakumbi njengoko ifakwe yiSeptuagint, ebonakala kwiTestamente Entsha.

Kwayo ke ayihambelani nokusetyenziswa kweTestamente Entsha xa uYesu ebizwa, ngabantu abathile eKirkini yanamhlanje, "uMkhulu," endaweni yokuthi "uNkosi." Ngamanye amaxesha, mhlawumbi, le isimbo samkelwa ekubeni kukho ukuchasa okucwangcisiweyo kwengcamango yeTestamente Entsha ngokuhlangula kukaKristu; uYesu ukhankanywa njengo "uMkhulu,'" ngendlela enkulu xa inkokeli yesikolo sobugcisa ibizwa ngokuthi "uMkhulu" ngabalandeli bakhe. Okanye igama lisho kuphela lowo amayalo akhe kufuneka awathobele. Kodwa ngamanye amaxesha isimbo samhlanje samkelwa ngabantu abahle kakhulu abesilisa nabasebenzisi besifazane benengcamango yokuthi igama lesiNgesi elithi "Nkosi" lisetyenziswe kwaye ukusetyenziswa kwegama elithi "uMkhulu" kunokufana nengcamango yesiGrike seTestamente Entsha. Le ngcamango iyaxoka. Xa uyiguqulela igama leTestamente Entsha likaYesu, umuntu akufuneki afune ukubuyela kwintsingiselo yokuqala yegama elithi "kyrios." Kuba igama lesiGrike sele lihambe phambili, kwaye njengoko lisetyenziswa kuYesu kwiTestamente Entsha laliyigama lokonqula ngokucacileyo. Lilinawo ngokuchaneka ukunxulumana konqulo abalo igama lesiNgesi "Nkosi" namhlanje. Kwaye ngenxa yelo sizathu. Ukunxulumana konqulo kwegama lesiNgesi elithi "Nkosi" kungenxa yokusetyenziswa kweBible; kwaye ukunxulumana konqulo kwegama leTestamente Entsha elithi "kyrios" kwakungenxa yokusetyenziswa kweSeptuagint. UmKristu, ke ngoko, akhumbule ukuba "inkcazo encinane yinto eyingozi." Ukutshintshwa okufanayo kwegama elithi "uMkhulu" endaweni yokuthi "uNkosi" xa kuthethwa ngoYesu kunokubonakala kuphela okutsha nokwangathi. Ngokwenyani ngamanye amaxesha kuthetha ukuhamba kwisimbo sokusetyenziswa kweTestamente Entsha.

Kwayo ke Bousset wenze inkonzo ekubekeni intsingiselo yokonqula yegama elithi "Nkosi." Kodwa akaphumelelanga ukucacisa isicelo segama likaYesu.

Ngokwahlukileyo, kukho ubunzima obuninzi obusamene nethiyori ka Bousset. Igama elithi "uThixo" njengalo lisetyenziswa kuYesu, kunye nesimo sokuziphatha ngokwasengqondo kuye esivezwa ngaloo gama, zavela, kuka Bousset, kwimihlangano yeehlanga ezinjalo njengezo zaseAntiyokhiya, phantsi kwempembelelo yeengcamango zabenzi bokwane. Kodwa ewe, inkcazo ka Bousset malunga nemvelaphi yePauliniyam aziwa ngokupheleleyo. IPauliniyam yinto ekhethekileyo ngaphezu kowabhalw' njengumthand' okhwezeleyo; ubuhlobo bomntu noKrestu busa isebe ngalinye lobomi bomapostile.

Bousset uyayivuma le nyaniso. Inkolo kaPaul, uyavuma, yinto ekhethekileyo ngaphezu kwenkolo eyavakaliswa kwimihlangano yeCawa yaseAntiyokhiya. Kodwa wacinga ukuba ezinye izinto zenkolo kaPaul, zibanzi njengoko zinzi, ubuncinzi babenendawo yokuqala kwinkonzo. Kufunyanwa apha enye yezinto ezingathandekiyo kwisakhiwo sonke. Bousset akazange abekele phantsi umlinganiswa ngamnye wenkolo kaPaul. Okanye akaphumelelanga ukubonisa ukuba ubomi bukaPaul "kuKrestu" okanye "kuThixo" bwakhiwe ngophuhliso oluvela kumava okhwezeleyo kwimihlangano yeCawa yaseAntiyokhiya.

Kodwa ukuba inkolo ngamnye kaPaul yavakaliswa kwinkonzo, yavelaphi? Kufanele njani ukhuliswe i zinto ezintsha? Bousset uyihlasel ' le ngxaki ngokuqinileyo. Wazama ukubonisa ukuba inkolo kaPaul njengoko ibonakala kwimiEpistle yavakaliswa kwinkonzo yaseAntiyokhiya ngokuchong 'uThixo" no "uMoya", nangezo zikhokelo zenziwe ngqo zize zibe ngokuziphatha.

Idoctrine kaPawuli ngomoya, uBousset uyakholewa, yavela kwinkolo yobuhedeni eyimfihlakalo yenkathi yamaGrike. Ngaphandle koko kumaterminology- nangona uBousset achuba ukuba iingxabano zikaReitzenstein zisisekelo esichanekileyo- i-dualism ecinezelayo kaPawuli yayisekelwe, ngokutsho kukaBousset, kuhlobo oluxhaphakileyo lokucinga nokuphila oluvela kwiminkim yobuhedeni nakwiincwadi zikaHermetic. Ngokolu cwangqo lokucinga olucinezelayo, ubuloko obungenakufumaneka ngendalo yomntu, kunye nokuncedwa koThixo, kodwa kuphela ngokutshintsha ngokupheleleyo, okuveliswa yindawo endala yendalo yoThixo. Ngumpostile uPawuli, uBousset uyaqhubeka, le ngcamango yendalo, le ngcamango yolawulo lwamandla kaThixo ebomini obutsha, yandiswa ngaphandle kwemida yenkolo okanye amava obuvisi; uMoya wawenziwa ulawulo oluphambili lobomi bamaKristu; hayi kuphela ubrofeta, iilwimi, ukuphilisa, kunye nokunye okunjalo, babonwa njengesiqhamo soMoya, kodwa nenhlanhla, ulonwabo, uxolo, ukunyamezela, ubumnandi, ubutle, ukunyaniseka, ukuthobeka, ukuzilawula. Kodwa le ndandatho kaPawuli yomsebenzi woMoya, uBousset uyagcina, khange ibandakanye nokuthathaka kancinci kwendalo eyayiluphawu lwentsebenziswano yokuqala; uMoya owavelisa inhlanhla, ulonwabo, uxolo, wawunanto yakwenza nomoya womntu njengoMoya owenza amadoda athethe ngeelwimi. Kwaye indalo eyavela apha ngobukhazikhazi yavela, uBousset ugqiba, kwinkolo yobuhedeni eyimfihlakalo yenkathi yamaGrike.

Le ngxabano sele ikhulunywe, ubuthathaka bayo bukonakaliswe. Idoctrine kaPaul owSpirit awazange athathwe kwipaganism yanamzaman. Kodwa ukuchazwa kwethiyori kaBousset ayikagqitywa. OwSpirit omisebenzi yakhe yandiswa nguPaul kubuya kweChristian — kwinnermost indawo yakhe, wathi Bousset, achongwa kunye no “the Lord” (2 Cor. ii. 17). Leidentification yenzainfluence enkulu kwielements ezazisizwe kunye; yenzainfluence enkulu kwiconception zombini “the Lord” no “the Spirit.” Ukuba “the Lord” wathiidentified, okanye waziswa kubuyaclose relation, noSpirit, nokubaactivity kaSpirit yandiswa kubuyawhole yobomi, ngoko “the Lord” kwakusengathino longer nguPaul merely ucult-god owayekhona kwimmeetings zeChurch. Ngokuchasene noko, uhad ukubapresent kuyo yonke indawoSpirit ekhona — oku, uhad ukubathat okuyoChristian waphila wazamoved wababeing. Ngoko uPaul wathform astonishing igama elithi “in Christ” okanye “in the Lord,” okuthi Bousset avume ukuba akukhoanalogy ifumaneka kwipagan religion. Kwelinye icala, conception kaSpirit, Bousset ukholelwa, ymodified ngokconnection naye no “the Lord.” Ngidentification nayeactual person owayelived iminyaka embalwabefore, the Spirit wanikwapersonal quality awayengenakho. Okanye, ukubekasame intoother amazwi, igama likaPaul elithi “in the Lord” aliloexactly elinyemeaning igama elithi “in the Spirit”; kubapossesses peculiar personal character. “Leremarkable mingling of abstraction and personality,” wathi Bousset, “leconnection of a religious principle with a person owayewalked apha emanzini wazasuffered death, is a phenomenon of peculiar power and originality."

Kweli ndawo, uBousset usengozini yokungathembeki kwimigqalo emfundamental yokwakheka kwakhe; usengozini yokudibanisa inkolo kaPaul noYesu umntu oyinyani. Kodwa ubona ingozi aze ayiphephe. Akufanele kucingelwe, utsho, ukuba uPaul wayenalo naluphi na ulwazi olucacileyo ngeempawu zobuntu bukaYesu oyinyani. Kuba ukuba wayenolwazi olunjalo, wayengayi kuphucanisa uYesu kunye nengcamango efana noMoya. Yonke into awayenayo, ke, yayikukuba uYesu wayephile kwaye ngakumbi wayefile.

Noko ke, le nyaniso ithathwa njengokwaneleyo ukunika ingcamango kaPaul ngeMoya-Seleka loo mzuzu mkhulu owahlukileyo owenza uBousset amthande! Inyani, uBousset uzifumana ekule ndawo mejongene nobunzima obahlangabezana nalo lonke ulwazo lwendalo lokuzalwa kwenkolo kaPaul. Ingxaki yile, uqhagamshelo olusondeleyo lukaPaul noYesu oyinyani lufuneka kakhulu ymsomi ukuze anike ubudlelwane bukaPaul noKrestu umgangatho ophezulu, owahlukileyo ocacileyo kwiphepha ngalinye leMiEpistle; ngoxa, kwelinye icala, ukwahlukana okukhulu kukaPaul noYesu oyinyani kufuneka kakhulu ukuze uPaul angathintelwa yintsiko yembali ekwandiseni uYesu ukuya kwisidima esiphezulu aze adibanise noMoya kaThixo.

Ukugxekwa kwamanje kuye kwaguquguza phakathi kweemfuno ezimbini; izama ukugcina amalungelo omzobo ngamnye. UBousset uxinwa kakhulu yimfuno yesibini; UWernle, umchasi wakhe, uxinwa kakhulu yile yokuqala. Kodwa bobabini baphosakele ngokulinganayo. Kwaku khona enye indlela yokuphuma kobunzima. Yindlela endala neyokugqabhuza. Kodwa ilizwe lobungcali lingabuya kuyo ekugqibeleni. Ubunzima obusisiseko ekucaciseni imvelaphi yePaulinism ayisayi kunyamalala ngokuhoywa; ayisayi kukholisa nakweyiphi na imidibaniso. Inyamalala kuphela xa uYesu aqondwa njengo okwenene uPawulos amcinga ngaye nokho bonke oMabhalo omhla wakhe bamveza njengo – uNyana kaThixo omhlophe, oweza emhlabeni ukuze abuyisele umntu, ngoku uhleli kwakhona kwitrone yokuqaqambeka kwakhe, aze asebenze ezintweni zabaFundi bakhe ngoMoya wakhe, njengoThixo angenza. Isisombululo esinjalo asizange sibe sithandwa kangako njengokuba siqobo namhlanje. Ukwamkelwa kwako kuya kubandakanya uguquko olukhulu kangaka kwiinkalo ezininzi zokucinga kwabantu nobomi. Kodwa ukwala ukwamkelwa okunjalo kuye kwashiya ingxaki yembali engakathanga isonjululwa.

KwiNqaku, uBousset uyavuma, inkolo kaPaul kwakanye yayisekelwe kwinto eyenzekileyo ngokwembali. Yayisekelwe ekufeni kukaYesu. Kodwa ukutolika kukaPaul ekufeni kukaYesu kwakuthathwe, uBousset ukholelwa, kwiinkcukacha ezibalulekileyo ezivela kwinkolo yamahedeni yanamaxesha; ingcamango kaPaul yokufa nokuvuka kunye noKrestu yenziwa phantsi kwempembelelo yengcamango ezaleka kakhulu yamahedeni yokufa nokuvuka kukaThixo. Oku kuthiwa kuye kwaba yinto eqhelekileyo phakathi kwezazinzulu zamva; izinto ezixhasa oku ziqoqwe ngendlela efanelekileyo nguM. Brückner. Kodwa ngokuqinisekileyo, ubungqina obuxhasa oku buthathaka kakhulu. Ukuhlaziywa kwenkolo yamaHellenistic eyazanywa kwisahluko VI kwaveza, ngokuqinisekileyo, into yokuba oThixo abathile, ngakumbi uAttis, uAdonis, noOsiris, babemelwa kuqala njengokufa nokuvuka kwabo. Ukufana kwabo nabanye mhlawumbi kunokuchazwa ngothetelo lokuba bonke babengoothixo bemifuno ekuqaleni, ukufa kwabo nokuvuka kwabo kwakumelwa kukoma kwemifuno ekwindini kunye nokuhlaziyeka kwayo entwasahlobo. KwiSahluko sokuqala, ukufana phakathi kwabaThixo noYesu kunokubonakala kubamangalisa. UYesu naye wabonakaliswa njengokufa nokubuya ebomini kwakhona. Kodwa yintoni ukubakho kwale parallel? Ngaba inokuthetha ukuba yonke ibali leTestamente Entsha lokufa nokuvuka kukaYesu lithathwe kwezi myths zamahedeni? Oku kube yisigqibo sabazinzulu abathile banamaxesha. Kodwa ngokuqinisekileyo esi sigqibo si absurd, kwaye asikhethwa nguBousset. Imbali ebalulekileyo yokholo ekuvukeni kwakhe phakathi kwabahlobo bakhe abasondeleyo ime phantsi kakhulu ukuze ishukiswe yngumbono onyanyekileyo wokuxhomekeka kwinkolo yamahedeni. Ngako oko umxoxo ovela kwiparallel phakathi kwebali leTestamente Entsha kunye nenkolo yamahedeni yokufa nokuvuka kukaThixo ibonakalisa kakhulu. Ukuba ibonakalisa into, ibonakalisa ukuba ibali leTestamente Entsha lokuvuka kukaYesu lithathwe kwinkolo yamahedeni. Kodwa umbono onjalo awuzange ubekwe ngabazinzulu abaziwayo. Ngako oko kuya kufuneka kuvunywe ukuba iparallel phakathi kokholo lokuba uAdonis noOsiris noAttis bafa nokuvuka kwakhona, nokholo lokuba uYesu wafa nokuvuka kwakhona, nekwenziwa ngoxhomekeko lwebali elinye kwenye. Kuya kufuneka kuqondwe, ngako oko, ukuba iparallel ayisoloko ithetha ubuhlobo boxhomekeko. Kwaye ukuba ayenzi njalo kwelinye icala, mhlawumbi ayenzi njalo nakwabanye.

Kodwa uBousset uya kunzima ukuba nangona ibali leTestamente Entsha lokufa nokuvuka kukaYesu ekuqaleni aliveliswanga yintsomi yamahedeni, kodwa influence yenkulumlo yamahedeni yazenzele ihlolwe ekutolikenwe kukaPawulo phezu kwebali. U Pawulo wakholelwa ukuba umKristu wabelana ngedemo likaKristu - wafela noKrestu kwavuka noKrestu. Kodwa ingcamango efanayo ibonakala kwinkolo zamahedeni. Inkcazo yeklasi y le ngcamango ibonakala kwinkulumo ezikhoyo ezixeliweyo nguFirmicus Maternus, "Yiba nesibindi, inqulo, kuba uThixo usindisiwe; kuba kuthi kuya kuba nentsindiso ngaphandle kobunzima."

Kodwa kufuneka kukhunjulwe ukuba ubungqina bukaFirmicus Maternus ibile yamuva kakhulu, kwaye ubungqina bobuninzi bengcamango kwixesha langaphambili kunzima."

Iziqiniseko ezithembisayo zababhali abasandleni ngokuhusana nale mihlaba ziya ngokuba zintsha. Abafundi abaqhelekileyo banokufumana umbono wokuba umphandi angakwazi ukwakha kwakhona ingcamango yothixo ofayo noovukayo, kunye nesabelo esinayo abathandekayo ekufeni nasekuvukeni, ngokusekelwe kugcino olukhulu lolwazi kwimithombo ekhoyo. Kodwa enyanisweni, akukho nto injalo. Ulwazi olukhoyo malunga nengcamango ekuthethwa ngayo luncinci kakhulu, yaye kwinqanaba elikhulu linomhla wokuba emva kwexesha likaPawulos. Kuya kuba yinto ekhohlisayo, ngokuqinisekileyo, ukuqinisekisa ukuba ingcamango yothixo ofayo noovukayo, kunye nokubhaliweyo kwayo okungcwele, ayizange ikhone phambi kwexesha likaPawulos. Umbhalo wasendulo waseYiputa, umzekelo, wacaphulwa nguEr-man, owenza impilo yothandekayo ixhomeke kwiyale kaOsiris: "NjengoOsiris ephila, yena naye uya kuphila." Kungenzeka ukuba iingcamango ezinjalo zazidibaniswa nokulila nokuvuya emva koko kuAttis noAdonis. Ukuba ingcamango yayikhona kwixesha likaPawulos, akusengqiqira ukuba yayiqhelekile. Ngokuqinisekileyo ukuxhaphaka kwayo kuye kwagqithiswa kakhulu kwiminyaka yakutshanje. Ngokuchasene nokugqithiswa okunjalo, uJ. Weiss—ongakwazi ukutyholwa ngokungabi na uhambo lweendlela zenkolo ezifanayo ezisetyenziswa kwiTestamente Entsha—uye wabeka ingqalelo ku-1 Kor. i. 23. UKristu owayesekrwazelwe, utsho uPawulos, waye "kwabanene ubufolokholo." Akubonakali ngathi abanenkezo abazange bajwayele umbono wothixo ofayo. Ukuba iingxabano zikaBrückner zazingezizo, ukuba ingcamango yothixo ofayo yayiqhelekile kwixesha likaPawulos njengoBrückner esola, iKroso yayingayi kuba "kwabanene ubufolokholo"; ngokuchasene noko, yayiza kubonakala kubanenkezo njengento yendalo kakhulu emhlabeni.

Ndingakhonzi, nokuba ulwazi lwabantu ekhulwini lokuqala malunga nengcamango yothixo obulalayo noovukayo, kunye nokubhaliweyo kwenkolo yayo, yayiqinisiwe ngaphezu kokuba kunjalo, ubuxhomekeke bukaPaul kule ngcamango awunakubonakaliswa. Kuba ingcamango kaPaul yahluke ngokupheleleyo. Umahluko omnye, kunjalo, ubonakale ngokucacileyo yaye wavunywa ngokubanzi - uKristu kaPaul uvezwa njengobulala ngokuzithandela, nokufa ngenxa yabantu. "Wandithanda," utsho uPaul, "waza wazincinisa ngenxa yam." Akhuko nto ifanayo nale ngcamango kwiimeko zeenkolo zamahedeni. USirisi, uAdonisi, noAtis babanjwe yinqweno labo; uYesu wawanikela ubomi bakhe simahla. Umahluko ukhulu; ubandakanya inhliziyo yenkolo kaPaul. Yenza njani lo mahluko? Ivela ngappi ingcamango kaPaul malunga nenceba kaKristu? Ngaba ivela kuYesu Ndam? Ngaba ivela kulwazi olwatiwa nguPaul ngomlinganiswa kaYesu? Inqulo isenokubonakala ngathi yinto yendalo. Kodwa ngelishwa, kwindawo yokuqala kaBousset, kufanele yenqatshwe. Kuba ukuba uPaul waye wazi umlinganiswa kaYesu ngokwenyaniso, wenza njani na uPaul oweza kuthi uYesu, umntu nje, ungubani iNkosi yasezulwini?

Enye ngaphambili iyahluke kakhulu. Ukufa nokuvuka kabusha kwee-thixo zama-pagan kwakuyinto yenkolo; ukufa nokuvuka kabusha kukaKristu kaPaul kwakuyinyani yembali. Kuye kwaphawulwa ekuphononongeni inkolo yamaHellenistic ukuba iinkolo zama-pagan zazingqinwe ngokuqinileyo kunoamabali; kwingqondo yezazi zangoku, amabali ayenokuthathwa avela kwiinkolo endaweni yokuba kube ngenye indlela. Kunjalo nakwimeko yama-“thixo afayo noziphilayo”, umntu ubethwa ngaphezu kwazo zonke izinto ngomlingwa wamabali. Ibali lika-Attis, umzekelo, lichazwa ngeendlela ezininzi ezahlukeneyo, kwaye akubonakali ukuba bekukho umdla omncinci phakathi abathandazi baka-Attis ekumiseleni nayiphi na i-akhawunti yokwenyaniso yokufa nokuvuka kabusha kothixo. Ngakumbi “ukuvuka kabusha” kothixo kungekho phantse kwaphela emabalini ka-Attis, Adonis no-Osiris. Ukufa nokuvuka kabusha okwenyani kwakwenzeka kuphela kwinkolo. Mnyaka ngamnye ngoMatshi, abathandazi baka-Attis eRoma babona okokuqala umthixo elele efile njengoko aabezimele ngomthi we-fir, yaye emva koko bavuya kuvuko lwake. Ukufa nokuvuka kabusha akuzange kucingelwe njengeziganeko ezazenzeka kanye kanye kaloo mbali. Kungenzeka koko babezingqondweni njengokwenzeka phakathi ko mbhiyo wokubhiyeka.

U-Paul unyango luka-Paul luhluke ngokupheleleyo. Ngoku Bousset, enyanisweni, umahluko ubukhulu becala ufihliwe; Bousset uzama ukubonisa ukuba ingcamango ka-Paul yokufa nokuvuka kabusha komntu olunye noKristu yathathwa avela kwisikhungo senkolo. Lekin kungekho mpazamo inkulu. Oko kunyanisekileyo kuzo zonke iMiEpistle y yimpawu yembali yomsaydo ka-Paul. Inkolo ka-Paul yayigxile kwisiganeko, yaye iinkolo zaziyindlela enye yokuveza ukubakho kwesiganeko. Isiganeko yayiworko yokuhlangula kukaKristu ngokufa nokuvuka kwakhe.

Nazi iphambana kakhulu kuzo zonke iiyantlukwano phakathi kukaPawulo kunye nereligiion yanamhlanje. IPaulinism yayingenguye ifalsophia; yayingenguye iseti yemithetho yokuphunyuka kwentlungu yezwe; yayingenguye iakhawunti yento eyayisoloko iyinyaniso. Kungenxa yokuba, yeyakhawunti yento eyenzekileyo. Into eyenzekileyo, ngakumbi, yayingekhofi kwixesha elidlulileyo. Iakhawunti yayo ayizange yaveliswe njengokubhekisela kwiifomu zenkolo ezikhoyo. Kungenxa yokuba, ukufa nohlangreso lukaYesu, apho iinjeli zikaPawulo zalo zalo, zenzekile iminyaka embalwa eyadlulayo. Kwaye iinyani zingatshintshelwa ngobungqina obufanelekileyo; abo babona ngabona bangeza kubuzwa, noPawulo ubhalele kubona ngabona ngokweenkcukacha. Umbhalo omnye, 1 Kor. xv. 1-8, ulwanele ukubeka umgudu omkhulu phakathi kukaKristu kaPawulo nezinye iintsimi zosindiso. Kodwa umlinganiso wePaulinism awuxhomeki kumbhalo omnye. Kuyo yonke imiBhalo, uPawulo ubheja ubomi bakhe bonke kwinyaniso yento ayithethayo ngokufa nohlangreso lukaYesu. Injeli awayishumayelayo uPawulo yeyakhawunti yento eyenzekileyo. Ukuba iakhawunti yayiyinyaniso, imvelaphi yePaulinism iyachazwa; ukuba ayiyinyaniso, iChiesa iba sehliswe ngaphambi kwephoso elingacacikelekanga.

Esi sakugcina sonye safundwa kwingxoxo yangaphambili. Ukuba uYesu akayena oThixo uHlanga owathi uPawulo wathi yena, wenza njani inkolo yePaulinism yosindiso? Iingcinga ezintathu ezinkulu ziye zafundwa zaye zafunyanwa zingenamsebenzi.

Paulinism, ibonisiwe, ayazange ibekwe phezu kukaYesu weminaturalism yanamhlanje; ukuba uYesu wayenguye kuphela into ayimelwe ngababhali beminaturalism yanamhlanje, yeyona into eyahlukileyo kuPawulo ayizange ithathwe kuYesu. Ukusekwa kwento yeyimpumelelo ephawulekayo kaWrede noBousset. Kodwa ukuba into eyesisekelo kwiPaulinism ayizange ithathwe kuYesu, wenza ngaphi?

Isi khangeleki, njengokholelwa nguWrede, kwiingcamango zangaphambi kobuKristu ze-apocalyptic zeMesiya; kuba iMesiya ye-apocalyptic yayingenguye umntu obe ngowokukhonzwa, nengenguye mntu ophilayo ongowokuthandwa. Isi khangeleki, kwinkolo yamahedeni, ngokuhambelana nengcamango eqaqambileyo kaBousset; kuba impembelelo yamahedeni iyacinywa ngokuvuma kukaPaul, neentsikwa zamahedeni ziqhekeka kabuhlungu. Kodwa nokuba iintsikwa zisondeleka kathathu ngakumbi kunokuba zinjalo, undoqo wengxaki ongowokuchukumiseka. Undoqo wengxaki ufumaneka kubudlelwane bukaPaul noKristu.

Obudlelwane buvumelwa ukubalwa kwenkcukacha; bungekhuzwa kwimigawo ephantsi; linto enye inene yaye ayinahlula. Ubudlelwane bukaPaul noKristu ngobudlelwane bothando; nothando lukhona phakathi kwabantu. Akunjengumkolo weengcamango ekufuneka uchazwe, ukuba iPauline ifaneleka, kodwa uthando lukaPaul kuMsindisi wakhe. Naye uthando lwakhe lusekwe, kungekhoko kuze Kristu wathi, kodwa kuze Kristu wenzayo. "Wathanda nding 'n gavelezele ngenxa yam." Kulapho kubekwe khona isiseko senkolo kaPaul; kulapho kubekwe khona isiseko sobuKristu bonke. Isiseko soku siqinisekiswa yingxelo kaYesu enikwa kwiZithunywa, yaye enikwa, enyanisweni, kuzo zonke iimthombo. Ichaswa kuphela yimifanekiso yenkathi yethu. Kwaye loo mifanekiso yenkathi yethu yonke iphuka. Inkolo kaPaul yayingasekwa kwinkimbinkimbi yeengcamango ezivela kubuYuda okanye kumahedeni.

Inkolo yakhe yayisekwa kuYesu wembali. Kodwa uYesu wembali awayesekwa kuye wayengenguye uYesu womfanekiso wenkathi yethu, kodwa uYesu weTestamente Entsha yonke yaye wobuKristu bonke; hayi umfundisi owosindayo kuphela ekhumbiniweyo abafundi bakhe, kodwa uMsindisi owakwazi ukuthandwa emsebenzini wakhe wokuhlenga ufe.

UJohane Gresham Machen (1881-1937) waye yisazi saseMelika sasePresbyterian sokubhalwa okuNtsha, owahokha ulubandakanywa oluchasene nenkolo yezinto zanamhlanje ePrinceton, waza wasungula iWestminster Theological Seminary kunye ne iOrthodox Presbyterian Church.