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 What men could take at the hands of Jesus, what they could use, what could save them, he made as clear as light; and Christians have never been able, even if they would, to miss seeing it. No, never; but still they have superadded to it a vast Aberglaube, an after or extra-belief of their own; and the Aberglaube has pushed on one side, for very many, the saving doctrine of Jesus, has hindered attention from being riveted on this and on its line of growth and working, has nearly effaced it, has developed all sorts of faults contrary to it. This Aberglaube has sprung out of a false criticism of the literary records in which the doctrine is conveyed; what is called 'orthodox divinity' is, in fact, an immense literary misapprehension. Having caused the saving doctrines enshrined in these records to be neglected, and having credited the records with existing for the sake of its own Aberglaube, this blunder now threatens to cause the records themselves to be neglected by all those (and their numbers are fast increasing) whom its own Aberglaube fills with impatience and aversion. Therefore it is needful to show the line of growth of this Aberglaube, and its delusiveness; to show, and with more detail than we have admitted hitherto, the line of growth of Jesus Christ's doctrine, and the far-reaching sanctions, the inexhaustible attractiveness, the grace and truth, with which he invested it. The doctrine itself is essentially simple; and what is difficult,—the literary criticism of the documents containing the doctrine,—is not the doctrine.

This literary criticism, however, is extremely difficult. It calls into play the highest requisites for the study of letters; great and wide acquaintance with the history of the human mind, knowledge of the manner in which men have thought, of their way of using words and of what they mean by them, delicacy of perception and quick tact, and besides all these, a favourable moment and the 'Zeit-Geist.' And yet everyone among us criticises the Bible, and thinks