Imvelaphi Yenkolo KaPaulusi

Imvelaphi Yenkolo KaPaul

Ubukhosi BukaJesu (Ingxenye 5)

NgokwaJohn Gresham Machen

Nakanjani, ukwazi nje ukuthi abakristu basebenzisa isihloko esasiyasetshenziswa nakwizinhlanga zamahedeni akusibandakanyi ekuxhumene nezinhlanga zamahedeni. Isihloko esithi “Nkosi” sasungcweliswe njalo njengesibonakaliso sokuthileka njengokwasebenzisa igama elithi “Thixo.” Nokho yini eyayiyinhlanga ekusetshenzisweni kwelizwi lenkolo, leyo nkulumo yayiyingxenye yolimi lwesiGrike. Umthumeli oyifunayo ukumemezela uThixo oyedwa oyiqiniso wayepfuleka, uma ekhuluma ngesiGrike, ukusebenzisa igama elithi “Thixo,” elokhu lalisetshenziswa enhlanga zamahedeni. Kunjalo uma efuna ukubize uJesu njengoThixo, ngaye ngamazwi athile angakwahlukanisa NoThixo uBaba, wayepfuleka ukusebenzisa igama elithi “Nkosi,” yize igama nalelo lisetshenziswe enhlanga zamahedeni. Akekho kulelo nalelo cala ukusebenzisa igama lesiGrike kubandakanya nakancane ukuthonya kwemifanekiso eyayinamathiselwe kwigama enhlanga yonkulunkulu abaningi.

Kodwa, bekukhona isizathu esinamandla kakhulu sokusebenzisa igama lesiGreki elithi "Nkosi" kuJesu kunalelo elalitholakala ekusetshenzisweni kwalo kabanzi phakathi kwabantu abakhuluma isiGreki. Ukusetshenziswa kweligama ngokwezenkolo kwakungekhawulezi kubo bonke ubuhedeni, kodwa kubonakala futhi, uma kungekho enye into eqinisekile kakhulu, kuTestamente Entsha yesiGreki. Igama elithi "Nkosi" lisetshenziswa yiSeptuaginta ukuhumusha i "Jahwe" yeteksta lesiHebhere. Kungaba yinto engafaneleki ukuxoxa ngezizathu ezilawula abahumushi ekukhetheni kwabo leligama elithile. Akungabazeki ukuthi igama elithi "Nkosi" lalidingeka ngenxa yezinhlangano ezalokuvele ziqoqene egameni lesiHebhere. Futhi izizathu eziningi zingaphakanyiswa ekukhetheni "kyrios" kunegama elinye lesiGreki elinencazelo ethi "nkosi". Kungenzeka ukuthi incazelo yeqanda ye "kyrios" yayivele ichaza kangcono umbono owayehlosiwe; mhlawumbe, futhi, incazelo yezonkolo yayisivele inamathiselwe ku "kyrios", engeyinaleyo yamagama amanye. Ngokuqinisekile, ngizathu zingaba yini, "kyrios" laleligama elakhethwa.

Naye into ke yinto ebalulekile. Ngoba phakathi kwabafundi beSeptuagint ukuthi iKhristu yenze indlela yayo yokuqala. ISeptuagint yayiyibhayibheli lemasinagogi yamaJuda, futhi emasynagogeni ukufundwa kwayo kwakuzwiwa hhayi kuphela ngamaJuda kodwa futhi nezixuku zezizwe, "abathandi bukaNkulunkulu" beNcwadi yeZenzo. Ngabo "abathandi bukaNkulunkulu" ukuthi umsebenzi wokuThumela phakathi kwezizwe waqala. Futhi ngisho nalapho kwakukhona abaguqukile bezizwe ababengakadluli nhlobo esikoleni se masinagogi ngenkathi yokuqala kakhulu mhlawumbe labo abaguqukile babambalwa - ngisho nangaleso sikhathi iSeptuagint yayisetshenziswa ekufundiseni kwabo. Ngakho-ke lapho abathemikeli beKhristu basebenzisa igama elithi "Nkosi" likaJesu, abalaleli babo baqonda ngokushesha ukuthi babesh意味a ukuthini. Baqonda ngokushesha ukuthi uJesu wathatha indawo okuphela kuyo uNkulunkulu. Ngoba igama elithi "Nkosi" lisetshenziswa izikhathi eziningi kakhulu emibhalweni yesiGreki njengamagama agcwele kakhulu kaNkulunkulu wepaktheka kaIsrayeli, futhi lezi zing passage zitshenziswa ngokukhululekile kuJesu.

Lokhu kusetshenziswa kweSeptuagint kwegama elithi "Nkosi," nokusetshenziswa kwezing passage zeSeptuagint kuJesu, okubonakala njengendaba yokuqonda emiEpistle zikaPaul, kwakubaluleke kakhulu ekuthumeleni kweKhristu kwabanqobi kunokusebenzisa igama phakathi kwemikhuleko yamahedeni. Futhi kukhipha kakhulu ukukhanya kwintsingiselo yokuqala yegama njengoba lisetshenziswa kuJesu. Kodwa ukusetshenziswa kwamahedeni kuthakazelisa, futhi umboniso wabo kaBousset naabanye kufanele wamkelwe ngenjabulo. Into ebalulekile igcinwe ngokuqinile ngocwaningo lwanamuhla - into yokuthi igama lesiGreki elithi "kyrios" ngenkathi yokuqala yeshumi, noma kunjalo ulimi lwesiGreki lwandisiwe, lwakhethwa njengencazelo yobunkulunkulu. Ukusetshenziswa okuvamile kwegama kwaqhubeka; igama lisakwazi ukuveza ubudlelwane obunamandla kuya kwabandezelayo. Kodwa igama liye laba yigama elithile lokholo, futhi lisensewini lokholo, ikakhulukazi njengofakwe yiSeptuagint, ukuthi livela kuTestamente Entsha.

Kwa ngalokho akusikho ngokuvumelana nokusetshenziswa kweTestamente Entsha uma uJesu ebizwa, ngabantu abathile ebandleni lanamuhla, "uMkhosi," kunokuba "uNkosi." Ngesinye isikhathi, mhlawumbe, lokhu kusetshenziswa kwamukelwa ekuphononongeni okunqatshelwe ngokumelene nombono weTestamente Entsha wokuthi uKristu ungubani; uJesu ukhulunywa ngaye njengo "uMkhosi," ngendlela enkulu njengoba inkokheli yesikole sobugcwele bukhulunywa ngaye njengo "uMkhosi" ngabalandeli bakhe. Noma ngenye indlela igama lithetha nje yena okufanelekelwa ukulalelwa. Kodwa ngesinye isikhathi imodi yanamuhla yamukelwa ngabantu abazinikele nabesifazane ngokucabangela ukuthi igama lesiNgisi elithi "Nkosi" seligugile nokuthi ukusetshenziswa kwegama elithi "Mkhosi" kusondele ekusondeleni intingini yegama lesiGrike leTestamente. Lo mbono ungasizo. Ekulandiseni isihloko seTestamente Entsha sikaJesu, akufanele umuntu afune ukubuyela entingini yokuqala yegama elithi "kyrios." Ngoba igama lesiGrike selivele lithuthukile, futhi njengoko lisetshenziswa kuJesu eTestamenteni Entsha laligama elikhulu ngokuphelele. Lalinawo kanye amacala okholo ayewana nawo amagama esiNgisi akithi "Nkosi." Nangenxa yezizathu ezifanayo. Amacala okholo egama lesiNgisi "Nkosi" abangelwa ukusetshenziswa kweBhayibheli; amacala okholo egama lesiGrike "kyrios" eTestamenteni Entsha nawo abangelwa ukusetshenziswa kweBhayibheli - ukusetshenziswa kweSeptuagint. Ngakho-ke umKristu kufanele akhumbule ukuthi "ukufunda kancane yinto eyingozi." Ukushintshwa okufanayo kwegama elithi "uMkhosi" ngo "uNkosi" ekhuluma ngoJesu kunazo zonke izinto zomthondo wokuba msha ekuqaleni. Eqinisweni kwesinye isikhathi kusho ukuhamba ngaphandle komoya wokusetshenziswa kweTestamente Entsha.

Kafana nalokho, uBousset wenze umsebenzi ekukhanyiseleni intingini yegama elithi "Nkosi." Kodwa akaphumelelanga ekuchazeni ukusetshenziswa kwegama lakhe kuJesu.

Ngokwengeziwe, kunezinye izinkinga eziningi ezihlupha ithiyori ka-Bousset. Igama elithi "INkosi" njengoba lisetshenziswa kuJesu, kanye nendlela yokuziphatha yenkolo ekhulumela uJesu evezwa ngaleli gama, zavuka, ngokusho kuka-Bousset, emikhlanganweni yezinhlobo zokuhlala njengale e-Antioch, nangaphansi kwethonya lezimfundo zamahedeni. Kodwa yiqiniso ithiyori ka-Bousset mayelana nemvelaphi ye-Pauliniズム lamuhla ayikacaci. I-Pauliniズム iyinto ekhulu kakhulu kunokukhulekwa okunomdlandla we ecstatic kult-god; ubuhlobo bomuntu siqu noKristu buqumla njalo yonke imigango yempilo yomapostola.

Bousset uyavuma lo mqondo. Inkolo kaPaul, uyavuma, iyinto ekhulu kakhulu kuninkolo ekhulu emfuphe emikhlanganweni yeBandla lase-Antioch. Kodwa ucabanga ukuthi ezinye izinto zenkolo kaPaul, zibanzi ngangokunokwenzeka, okungenani zaqala ngenkolo. Lapha kukhona khona enye yezinto ezingacacile kakhulu kuwo wonke umakhi. Bousset akazange abalulele umlingo wenkolo kaPaul. Okungenani akaphumelelanga ukukhombisa ukuthi impilo kaPaul “kuKristu” noma “eNkosini” yakhiwa ngokuthuthuka kusuka kokuhlangenwe nakho okunomdlandla emikhlanganweni yeBandla lase-Antioch.

Kodwa uma inkolo kaPaul yomuntu siqu yakhiwa kusuka “kwinkolo,” yakhiwa kanjani? Kufanele ikhuliswe kanjani izinto ezintsha? Bousset ulwile lenkinga ngokuzimisela okukhulu. Futhi uzama ukukhombisa ukuthi inkolo kaPaul njengoba ivela emilayisweni yakhiwa kusuka enkolo yenkolo yase-Antioch ngokuhlonza “INkosi” no “Moya,” kanye nokwenza ngokujamile nokuziphatha kwemfundo yMoya.

Idoktrini kaPawuli yomphefumulo, uBousset uyakholewa, yavela kwinkolo yezinto ezingcwele zamaPagan ominyaka weHellenistic. Ngaphandle kwesigama - noma iinkonzo zikaReitzenstein zicingwa nguBousset ukuba zibe zehluke kakhulu - i-dualism ecindezelayo kaPawuli yayisekelwe, ngokukaBousset, kuhlobo olusabalele lwofiso lokucabanga nobuphila obonakala kwinkolo zezinto ezingcwele nasezincwadini zeHermetic. Ngokusho kwendlela ecindezelayo yokucabanga, ukutshilwa akukwazanga ukufikiwa ngemvelo yabantu, ngisho nangosizo lukaThixo, kodwa kuphela ngokuqala okusha, okuveliswa yukuqedwa kwemvelo kaThixo endodeni yakudala. Ngaphezu kwalokho, uBousset uyaqhubeka, lo msindisi kaThixo, lo mfundiso wokubusa kwamandla kaThixo ebuphila obsha, wawandiswa kude ngaphandle kwemida yenkolo noma yamaziso; umPhefumulo wawenziwa ube yilo liphathayo lempilo yamaKristu; hhayi kuphela ukuprofetha, izilimi, ukuphulukisa, nezinto ezinjalo, zazibonwa njengesithelo sikaMoya, kodwa nezothando, injabulo, ukuthula, ukubeka isikhathi eside, ubumnandi, ubuhle, ukwethembeka, ukuthobeka, ukuzilawula. Kodwa lo wandiso lukaPawuli womsebenzi kaMoya, uBousset uyagcizelela, awuhusanga nokuncishiswa kancane kwesimo esingcwele esasiyisici seconception yangempela; uMoya owenza uthando, injabulo, ukuthula, wayenomncane kakhulu owenza abantu bakhulume ngezilimi. Futhi isimiso esingcwele esiveleka lapha ngendlela ekhazimulayo savela, uBousset uyaphetha, kwinkolo yezinto ezingcwele zamaPagan zonyaka weHellenistic.

Lokhu ukuphikana sekubevele kuxoxiwe, futhi ubuthakathaka balo buye boniswa. Imithetho kaPawuli yeqiniso ayizange ithathwe ekuqondeni kwabhekana nenkolo yamahedeni zama. Kodwa ukuchaza kwethiyori kaBousset akakagcwaliswa. Iqiniso elithi uPawuli wathi lo msebenzi wawandiswa nguye wayo yonke imikhakha yempilo yamaKristu, wathi, “uThixo” (2 Kor. ii. 17). Lokhu ukuhlonishwa kunesithonya esibalulekile kuzo zombili izinto ezitholiwe; kunesithonya esibalulekile ekucabangeni kokubili “uThixo” na “iqiniso.” Uma “uThixo” athiwa, noma athiwa njengomuntu oyedwa, noMqondo, futhi uma umsebenzi weMqondo wandiswa kuwo wonke umkhakha wempilo, khona-ke “uThixo” wayengeke asaba nguPawuli yedwa njengo thixo oyikho emihlanganweni yeBandla. Kodwa, kungenzeka yena abe khona kulo lonke indawo lapho iMqondo ikhona khona - lokhu, kungenzeka yena abe yinto apho umKristu aphila khona, afambile, abe yinto enkulu. Ngale ndlela uPawuli angakha le nkulumo yathakazelisayo “kuKristo” noma “kulo Thixo,” okuthi uBousset avume ukuthi akukho analogue okufanayo kwinkolo yamahedeni. Ngakolunye uhlangothi, umbono weMqondo, uBousset uyakholelwa, wawushintshwa yinto yawo no “uThixo.” Ngokuhlonishwa komuntu oyedwa owayephila iminyaka embalwa eyedlule, “iMqondo” yanikezwa umuntu oyedwa okuthiwa wayengekho. Kungenzeka, ukusho into eyedlule ngamazwi amaningi, inkulumo kaPawuli ethi “kulo Thixo” ayifani nenkulumo ethi “kwiMqondo”; ngoba inesimo esiyedwa somuntu. “Lokhu ukuxubana okumangalisayo kokungafani nokuba umuntu,” kusho uBousset, “lokhu ukuxubana kwesimiso senkolo nomuntu oyedwa owayehamba lapha emhlabeni wayesekhona ushonile, yinto enesimiso esiyedwa samandla nobuhle.

Ngesikhathi esithile, u-Bousset usengozini yokungathembeki ezimisweni eziyisisekelo zokwakheka kwakhe; usengozini yokuxhumanisa inkolo kaPawulu nomuntu oyisikhonkzi kaJesu. Kodwa ubona ingozi futhi ayigwema. Akufanele kucathwe, uthi, uPawulu wayenazo izimpawu ezicacile zomuntu oyisikhonkzi kaJesu. Ngokuba uma wayezinazo izimpawu ezinjalo, wayengeke akwazi ukuxhumanisa uJesu nomqondo othi umoya. Zonke izinto awayezithreshele, kwakuyinto yokuthi uJesu wayephile nokuthi wayeshonile.

Nokho, lezi zinto zancane kwathiwa zanele ukunika umbono kaPawulu ngomoyaNkosi leyo khwalithi yobuntu ekhethekile ekhuthaza ukuncoma kukaBousset! Iqiniso, uBousset uzithola kule ndawo imhlangabeza nobunzima obahlangabezana nayo yonke incazelo yendalo yenkolo kaPawulu. Inkinga yile: ukuxhumana okuseduze kukaPawulu nomuntu oyisikhonkzi kaJesu kuyadingeka kakhulu ngumlandishi ukuze anike ubudlelwane bukaPawulu noKristu leyo khwalithi yobuntu efudumele, ekhanya ekhasini ngalinye lezincwadi; kodwa ngakolunye uhlangothi, ukwahlukanisa uPawulu nomuntu oyisikhonkzi kaJesu kuyadingeka kakhulu ukuze uPawulu angavimbeki yindlela yendabuko yokumphakamisela uJesu kudivine dignity nokumxhumanisa nomoya kaNkulunkulu.

Ukugxekwa kwesimanje kuzamile phakathi kwemifanekiso emibili; kuzama ukulondoloza amalungelo omunye nomunye. UBousset uphefumulelwa kakhulu yimfanelo yesibili; UWernle, umphikisi wakhe, uphefumulelwa kakhulu yokuqala. Kodwa bobabili bakwenza iphutha. Empeleni kunendlela eyodwa kuphela yokuphuma ebunzini. Indlela endala futhi eyinkicalo. Kodwa umhlaba wezifundo ungabuya kuwo ekugcineni. Ubunzima obuyisisekelo ekuchazeni imvelaphi yePaulinism ngeke nje bohlakanywa ngokungawunaki; ngeke bukhaule ngenxa yamakompromiso owavumelana. Buqondana kuphela uma uJesu aqashelwa njengoba kunjalo ngempela uPaul ak presuppose Kuve njengoba bonke oNgilosi bebhekisisa ngaye - Indodana yaphakadele iNkulunkulu, yafika emhlabeni ukuze ihlangwuthe abantu, njengaye isele ekhroneni yayo yenkazimulo, isebenza ezinhliziyweni zabaFundi bayo ngomoya wake, njengaye uNkulunkulu asebenza. Isixazululo esinjalo asikaze sipopwe njengoba sikuphephile - Ukwamukelwa kwake kutawela iningi phezu kwamasebe amaningi weengcinga zabantu nezimpilo. Kodwa ukwenqaba ukwamukelwa okunjalo kushiwo inkinga eyayisisekelo engenakusombulwa.

Ngesikhathi esithile, u-Bousset uyavuma, inkolo ka-Paul owalandelayo yayisekelwe kwinto eyenzeka ngokwembali. Yayisekelwe ekufeni kukaJesu. Kodwa ukutolika kuka-Paul ekufeni kukaJesu kwatholwa, u-Bousset akholelwa, ngendlela ebalulekileyo evela kwinkolo yama-pagan; umbono ka-Paul wokufa nokuvuka noKristu wabentukwa phantsi kwenpengawe yenkolo yama-pagan ebanzi yokufa nokuvuka kuka thixo. Le nkulumo iye yaba yinto eqhelekileyo phakathi kwezazi zakutshanje; izinto ezixhasayo ziqoqwe ngendlela efanelekileyo ngu-M. Brückner. Kodwa ngokuqinisekileyo, ubufakazi obuxhasa le nkulumo bufana kakhulu. Ukuhlaziywa kwenkolo yama-Hellenistic eyenzeka kwisahluko VI kwaveza, ngokuqinisekileyo, into yokuba thixo abathile, ngakumbi u-Attis, u-Adonis, no-Osiris, babemelwa kuqala njengabafayo baze bavuke kwakhona. Ukufana kwabantu abathile nokanye kunokwenzeka kwenziwe ngumfuziselo wokuba bonke babengathixo bemifuno eyalandelayo, ukufa kwabo nokuvuka kwabo kwakumele ukoma kwemifuno ekwindini nokuvuka kwayo entwasahlobo. Ekuboneni kokuqala, ukufana phakathi kwabathixo nabo noJesu kunokubonakala kubamangaza. UJesu naye wabemelwa njengofayo nokuvuka kwakhona. Kodwa yintoni na ukubakho kwale parallel? Ngaba inokuthetha ukuba yonke ibali leTestamente Entsha lokufa nokuvuka kukaJesu lithathwe kwezi zinto zenkolo zemifuno? Olu hlobo lwake lwenziwa zizazi zakutshanje. Kodwa le ntlanganiso iyanxa, u-Bousset akayithandi. Ukubakho kwenkolo ekukholweni kwakhe ekufeni kwakhe phakathi kwabahlobo bakhe abathembekileyo kunamandla kakhulu ukuba kungasokoliwa yithiyori yezinto ezifanayo zenkolo yama-pagan. Ngako oko ingxabano evela ekufananeni phakathi kwebali leTestamente Entsha nenkolo yama-pagan yokufa nokuvuka kuthixo ibonisa kakhulu. Ukuba ibonisa into, ibonisa ukuba ibali leTestamente Entsha lokuvuka kukaJesu lithathwe kwinkolo yama-pagan. Kodwa le mbono ibinzima kwizazi zembali. Ngako oko kuya kufuneka kuvunywe ukuba ukufana phakathi kokukholwa okuthi u-Adonis no-Osiris no-Attis bafayo bavuke kwakhona, nokholo lokuthi uJesu wafa wavuka kwakhona akuzange kubeko ngenxa yezinto ezifanayo. Kuya kufuneka kuqondwe, ngako oko, ukuba ukufana akusoloko kubonisa ubudlelwane bokuxhomekeka. Kwaye ukuba akubonisi njalo kwindawo enye, mhlawumbi akubonisi njalo nakwindawo ezininzi.

Kodwa uBousset uzogomela ukuthi nakuba indaba kaTestamente Entsha yokufa nokuvuka kukaJesu ingakazalwa ekuqaleni ngendaba yonkankulu, nokho umthelela wendaba yonkankulu wazenze waziwa ekuchazeni okwabeka uPawuli kulendaba. UPawuli wakholwa ukuthi umKristu wabelana ngesiphetho sakhe noKristu - wafa noKristu wavuka noKristu. Kodwa umbono onjalo uvela nenkolo zenkankulu. Inkulumo yezwakalayo yalo mbono ivela emazwini acashunwa njalo nguFirmicus Maternus, "Yiba nesibindi, nina bantu abaqalisiwe, ngokuba uThixo usindisiwe; kanti kithina kukho ukusindiswa ekukhosheni."

Kodwa kuthe ekhumbula ukuthi ubufakazi bukaFirmicus Maternus buvele kakhulu, nokuthi ubufakazi bokwanda kwalo mbono esikhathini sokuqala buncane."

Izimshangazo ezithembekile zababhali abasanda kuthumela ngokuqondene nalezi zindaba azikho nje kuphela ukumangaza. Abafundi abavamile bangathola umbono wokuthi umcwaningi angakwazi ukwakha kabusha umbono wokufa nokuvuka kabusha kukaNkulunkulu, kanye nesabelo esinikezwe abakhonzi ekufeni nasekukaleni kabusha, ngokusekelwe kunolwazi olukhulu olutholakala emithonjeni ekhona. Eqinisweni, akukho lutho olunjalo. Ulwazi olukhona ngombono okukhulunywa ngalo luncane kakhulu, futhi ikakhulu luvela esikhathini eside emva kwesikhathi sikaPaul. Kungaba yinto ekhulu kakhulu, ngempela, ukugcizelela ukuthi umbono wokufa nokuvuka kabusha kukaNkulunkulu, nokubhaliweyo kwenkolo, awuzanga khona ngaphambi kwesikhathi sikaPaul. Umbhalo wasendulo waseGiphe, ngempela, ushicitshwe nguEr-man, owenza ukuphila kwabakhonzi kuncike kulokho kukaOsiris: "NjengoOsiris ephila, yena naye uyakuphila." Kungenzeka kakhulu ukuthi imibono enjalo yayixhunywe nomkhosi wokulila nokuvuka kabusha kwaAttis noAdonis. uma lo mbono wawukhona ngaphambi kwesikhathi sikaPaul, akusho ukuthi wawusavamile. Ngokuqinisekile ukusakazeka kwawo kukhuliswe kakhulu eminyakeni yamuva. Ngokuchasene nokukhuliswa kwanjalo, uJ. Weiss—ongakwazi ukusolwa ngokuntula ukuzwela kwendlela yenkolo yokuqhathanisa njengokusebenza kwiTestamente Entsha—uye wabhekisisa ngokuqondene kwi1 Kor. i. 23. UKristu eshushube, uPaul uyasho, waye "kubagentile ubungam." Lokho akuboni njengokungathi abagentile phakathi kwabo uPaul esebenza babazi kakhulu ngombono wokufa kukaNkulunkulu. uma iziphikiso zikaBrückner zazilungile, uma umbono wokufa kukaNkulunkulu wawusavamile ngesikhathi sikaPaul njengokucabanga kukaBrückner, iKresti ingabe yayingeke ibe "kubagentile ubungam"; kunalokho, ingabe yayikubonakala kubagentile njengento eyenzeka ngokwemvelo emhlabeni.

Kodwa noma ukusakazeka kwencazelo yonkulunkulu ofayo futhi ovukayo, nokubaluleka kwake kwenkolo, kwakusungulwe kangcono kunokuba kunjalo, ubuhlobo bukaPawuli kuleyo ncazelo abungakabonakali. Ngoba incazelo kaPawuli ihluke ngokuphelele. Umehluko owodwa, yiqiniso, ubonakala ngokucacile futhi uyavunywa ngokujamile - iKhristu kaPawuli limelelwa njengofayo ngokuzithandela, futhi efayo ngenxa yabantu. "Wathandana nami," kusho uPawuli, "wanikela ngempilo yakhe ngenxa yami." Akukho lutho olufanayo naleyo ncazelo kwizinkolo zamahedeni. Osirishe, Adonisi, no-Attis babanjwa ngukufa kwabo; uJesu wanikela ngempilo yakhe ngokukhulula. Umehluko mkhulu; uhlanganisa inhliziyo yenkolo kaPawuli. Kwenzeka kanjani lo mehluko? Ivukephi kwavela incazelo kaPawuli ngomusa kaKhristu? Ingabe ivela kuJesu Uyena? Ingabe ivela olwazini uPawuli alunayo ngomlingiswa kaJesu? Ukucatshangelwa kungase kubukeke njengokwemvelo. Kodwa ngeshwa, ngokombono kaBousseti, kufanele kukhunjulwe. Ngoba uma uPawuli waye wazi ubuntu kaJesu, kwakungeke akwazi ukucabanga ukuthi uJesu, umuntu nje, ungumkhuzi wezulu?

Omunye umehluko ubaluleke kakhulu. Ukufa nokuvuka kwabonkulunkulu babehedeni kwakuyindaba yenkolo; ukufa nokuvuka kukaKristu kaPaul kwakuyiqiniso elenzeka emlandweni. Kuye kwaphawulwa ekubuyekeni kwezenkolo zaseHellenistic ukuthi imikhosi yezinkolo zabehedeni yayimisiwe kakhulu kunemicimbi yezinganekwane; ngokombono wabafundi bezikhathi zanamuhla, imicimbi yezinganekwane yayithathwe emikhosi kunokuphambene. Ngakho-ke ekulandiseni "onkulunkulu ababefayo nabavukayo", umuntu ushaya umhlanga ngaphezu kwakho konke ngomlingiswa oguquguqukayo wezinganekwane. Indaba ka-Attis, isibonelo, iyachazwa ngezindlela eziningi ezihlukene, futhi akubonakali ukuthi bekukhona umdlandla phakathi kwabathandazi baka-Attis ekusunguleni i-akhawunti yeqiniso yokufa nokuvuka konkulunkulu. Ikakhulu "ukuvuka" konkulunkulu kubonakala eminganekwaneni ka-Attis, Adonis, na-Osiris kancane. Ukufa nokuvuka kwangempela kwenzeka kuphela emkhosi. Njalo ngonyaka ngo-Mart, abathandazi baka-Attis eRoma babona onkulunkulu bebohwa njengokufa njengoba babemelwa ngumthi we-fir, futhi bazwa ngokuvuka kwake. Ukufa nokuvuka akuzange kucatshangelwe njengemicimbi eyenzeka kanye phakade emuva. Babekucatshangelwa njengokwenzeka njalo emkhosi.

Ukuphatha kukaPaul ukufa nokuvuka kukaKristu kunhluke ngokuphelele. Ngokuqinisekile, ngu-Bousset, umehluko ubukhanyiselwa kancane; u-Bousset uzama ukubonisa ukuthi umbono kaPaul wokufa nokuvuka komthandi noKristu wawuthathwe emkhosi wamasakramende. Kodwa bekungeke kube yiphutha elikhulu. Okucace kakhulu kuzo zonke izincwadi zikaPaul yuhlamvu lwezembali lomlayezo kaPaul. Inkolo kaPaul yayimiselwe ezeni, futhi amasakramende ayeyindlela yokubonisa ukubaluleka kwezenzi. Izenzi zayiyintsebenzo yokuhlenga kaKristu ekufeni nokuvukeni kwake.

Nazi lapha umehluko omkhulu kunazo zonke phakathi kukaPawuli nenkolo yamanje. I-Pawulism yayingeyona ifalsosofi; yayingeyona isethi yemithetho yokuphunyuka ekubabomizeni kwemhlaba; yayingeyona i-akhawunti yento eyayihlala iqinile. Kunalokho, yayiyingxelo yento eyenzekile. Into eyenzekile, ngaphezu kwalokho, yayingefihliwe ekudlulekeni okude nokude. I-akhawunti yayo ayizange ithuthukiswe njengokuthethelela kwezinhlobo zenkolo ezikhona. Kunalokho, ukufa nokuvuka kukaJesu, okwakusekelwe kuwo umlayo kaPawuli, kwenzeke iminyaka embalwa nje ngaphambili. Kanonkana amaqiniso ayengaqinisekiswa ngokuf witnessesa okulungile; ababona babe ngabantu abaqinisekile, noPawuli ubhalele ababona ngemininingwane. Umbhalo oyedwa, 1 Kor. xv. 1-8, uyanele ukubeka umkhanda omkhulu phakathi kukaKristu kaPawuli nawo onkulunkulu bapagani ababusisi. Kodwa umlingiswa wePawulism awenciki empassage eyodwa. Yonke indawo emiEpistle Pawuli ubheje impilo yakhe yonke kwiqiniso lento yakhe yokufa nokuvuka kukaJesu. Imlayo opredikile Pawuli yayiyingxelo yento eyenzekile. Uma i-akhawunti yayiqinile, umsuka wePawulism uchazwa; uma ingazange ibe yiqiniso, iBandla lisekelwe kwi phutha elingachazeki.

Le ndawo yokugcina ibekwe phantsi kolunye uphando. Uma uJesu akakabanga uMkhululi onkulunkulu uPawuli athi unguye, kwenzeka kanjani inkolo kaPawuli yokuKhululwa? I-hypotheses ezintathu ezinkulu ziye zahlolwa zafumaneka zingenamsebenzi.

I-Pawulism, ibonisiwe, ayizange isekelwe kuJesu weminaturalism yanamuhla; uma uJesu ebenguye kuphela uJesu ommelwa bahistorian abanaturalistic banamuhla, yenzeka kanjani into eyahlukile kaPawuli ayizange ithathwe kuJesu? Ukusungulwa kwento leyo kube yimpumelelo enkulu kaWrede noBousset. Kodwa uma into ewesential kuPawulism ayizange ithathwe kuJesu, ivela ngaphi?

Isi akatholwa, njengoba u-Wrede ayakholelwa, ezintweni zokuprofeta zangaphambi kobuKristu zeMesiya; ngoba uMesiya wokuprofeta akakathandwa, akakazizwa njengomuntu ophilayo. Isi akatholwa olwini lwabanye, ngokuvumelana ne-hypothesis ekhazimulayo ka-Bousset; ngoba umthelela wabanye ukhishwa yizivumo zikaPaul, nezifaniso zabanye ziphuke kabheke. Kodwa uma izifaniso zibe seduze izikhathi eziyishumi kunazo, inhliziyo yenkinga ayizange ithintwe. Inhliziyo yenkinga itholakala ekuxhumaneni kukaPaul noKristu.

Lokho uxhumanengo alikwazi kuchazwa ngomtapo wemininingwane; alikwazi ukuncishiswa kwizinto ezisezansi; linto elula ngokuphelele futhi ayihlukaniseki. Uxhumanengo lukaPaul noKristu uxhumanengo lothando; nothando lukhona kuphela phakathi kwabantu. Akulona iqembu lezimfunzwa okufanele zichazwe, uma i-Paulinism ifanele ichazwe, kodwa uthando lukaPaul ngomSindisi Wake. Nothando lwakhe lusekelwe, hhayi kwlokho uKristu ayakushilo, kodwa kwlokho uKristu ayakwenzile. "Yena 'wangithanda wazidela ngenxa yami.'" Kuloko kunesisekelo solwini lukaPaul; kuloko kunesisekelo sobuKristu bonke. Lokho sisekelo siqinisekiswa ngomtapo kaJesu oyakhiwe kumaVangeli, siqinisekiswa, hhayi, kuzo zonke imithombo. Siphikwa kuphela yizakhi zamanje. Kwaye lezo zakhi zonke ziyaphuka. Olwini lukaPaul aluzange lwakhelwe phezu kwengqondo eziyinkimbinkimbi ezatholwa kubuJuda noma kubanye.

Lwakhelwe phezu kukaJesu oyakazi. Kodwa uJesu oyakazi ayakhelwe phezu kwakhe, hhayi uJesu womakhi wezinto zakamanje, kodwa uJesu weTestamente Entsha yonke kanye nokholo lwebuKristu; hhayi umfundisi oyakusinda kuphela ekhumbu yaabafundi Bakhe, kodwa uMsindisi oyakwenza umsebenzi wakhe wokuhlenga wabe esaphila futhi angathandwa.

UJohane Gresham Machen (1881-1937) wayengumfundi waseMelika wamaPresbyterian weTestamente Entsha, owayeholwa umvukelo ngokumelene netheoloji yobuwanga ePrinceton, futhi wasungula iWestminster Theological Seminary kanye neOrthodox Presbyterian Church.