It was a second creation, then, that came out of Paul's immediate entourage, and it was this creation that, essentially, defined the form of the new Church. The personality and the story of Jesus cried aloud to be put into poetic form, and yet it is due to one man alone, Mark, that Gospels came into existence at all.[1] What Paul and Mark had before them was a firm tradition in the community, the "Gospel," a continued and propagated hearsay, supported by formless and insignificant notes in Aramaic and Greek, but in no way set out. In any case, of course, serious documents would have come into existence some time or another, but their natural form as products of the spirit of those who had lived with Jesus (and of the spirit of the East generally) would have been a canonical collection of his sayings, amplified, conclusively defined, and provided with an exegesis by the Councils and pivoting upon the Second Advent. But any tentatives in this direction were completely broken off by the Gospel of Mark, which was written down about A.D. 65, at the same time as the last Pauline Epistles, and, like them, in Greek. The writer had no suspicion, perhaps, of the significance of his little work, but it made him one of the supremely important personalities not only of Christianity, but of the Arabian Culture generally. All older attempts vanished, leaving writings in Gospel-form as the sole sources concerning Jesus. (So much so that "Evangelium" from signifying the content of glad tidings, came to mean the form itself.) The work was the outcome of the wishes of Pauline, literate, circles that had never heard any one of Jesus's companions discourse about him. It is an apocalyptic life-picture from a distance; lived experience is replaced by narrative, and narrative so plain and straightforward that the apocalyptic tendency passes quite unperceived.[2] And yet Apocalyptic is its condition precedent. It is not the words of Jesus, but the doctrine of Jesus in the Pauline form, that constitutes the substance of Mark. The first Christian book emanates from the Pauline creation. But very soon the latter itself becomes unthinkable without the book and its successors.
For presently there arose something which Paul, the born schoolman, had never intended, but which nevertheless had been made inevitable by the tendency of his work — the cult-church of Christian nationality. While the Syncretic creed-community, in proportion as it attained to consciousness of itself, drew the innumerable old city-cults and the new Magian together and by means of a supreme cult endowed the structure with henotheistic form, the Jesus-cult of the oldest Western communities was so long dissected and enriched that it also came to consist of just such another mass of cults.[3] Around the
- ↑ The researchers who argue with such over-learnedness about a proto-Mark, Source Q, the "Twelve"-source, and so on, overlook the essential novelty of Mark, which is the first "Book" of Christendom, plan-uniform and entire. Work of this sort is never the natural product of an evolution, but the merit of an individual man, and it marks, here if anywhere, a historical turning-point.
- ↑ Mark is generally the Gospel; after him the partisan writings (Matthew, Luke) begin; the tone of narrative passes into that of legend and ends, beyond the Hebrew and John gospels, in Jesus-romances like the gospels of Peter and James.
- ↑ If the word "catholic" be used in its oldest sense (Ignatius ad Smyrn., 8) — namely, to signify
