If we take the Bible, we find (on moving here in a contrary direction) these laws again at work in the elucidation and elaboration of the great figure of Moses and of his world-historic life-work. For if here we get but little that can claim to be by his pen, or even, as literature, to be contemporaneous with him (since the earliest Corpus of Laws, the Book of the Covenant, reaches probably only in its substance back to him), yet here, too, the earliest consecutive descriptions of his life, by the Jahvist and Elohist writers, give us two different, though probably more or less simultaneous, largely naïve, accounts and impressions of his life and work. And these simultaneous variations are followed, later on, by the successive, increasingly reflective variations and developments of Deuteronomy and of the Priestly Code. And lastly, these documents get constituted (in probably two great stages), by Redactional work, into the great composite History and Legislation of our present last four Books of Moses.—So again with David. We have the David of some few of the Psalms; the David of the Books of Samuel, in a double series of most vivid and spontaneous, more or less simultaneous but somewhat differing, accounts; the David of the greater part of the Psalter, the result of a long process of devout successive reflection and re-interpretation; and the David of the Books of Chronicles, where pragmatic systematization reaches its height.—And so too with the Maccabean Heroes, whose history appears, apprehended with varying degrees of contemporary, simultaneous, spontaneous vividness, and of subsequent, successive, reflective pragmatism, in the documents and redactional settings of the First and Second Books of Maccabees.—And the growth indicated in these three cases covered respectively some eight hundred, seven hundred, and one hundred years.
But it is, of course, in the New Testament that the interest and importance of these laws reaches its height. If here we once more move backwards, the case of St. Paul (martyred A.D. 64) furnishes us with parallel contemporary accounts of the spontaneous type, in his own Epistles and in the six “We”-passages by the eyewitness St. Luke in the Acts of the Apostles; whilst the remaining account in the Acts is doubtless by a later, more reflective and pragmatic, writer.—And in the apprehension and interpretation of Our Lord’s inexhaustible life, character, teaching, and work, we find very plainly the three tendencies and stages. We get the contemporary, simultaneous, spontaneous stage, in the cases of the Aramaic annotations of the Apostle Levi-Matthew, which we still possess, translated and incorporated both in the larger and later book, our canonical Greek St. Matthew, and in the corresponding parts of our St. Luke; and in the reminiscences of another eyewitness, presumably St. Peter, given us by a disciple in what is still the substance of our Canonical St. Mark. We get the posterior, successive, increasingly reflective or contemplative stage, chiefly in the two great types furnished, first by the Pauline, and then by the Joannine writings. And we get the juxtaposing, unifying, largely identifying stage and law operating above all in the, partly successive, Canonization of the New Testament Corpus. And these three stages can be taken as having their downward limits in about A.D. 30, 100, 200; so that here we cover a period of some hundred and seventy years.
4. Three different attitudes possible.
And, in all these and countless other cases, we can take up three different attitudes: the impoverishing, sectarian, “purity” attitude; the destructive, sceptical, “identity” attitude; or the fruitful, truly Catholic “approximation” and “development” attitude. The first attitude assumes (ever in part unconsciously) the possibility and necessity of a purely objective apprehension of Personality, of such a Personality being a static entity, both in itself and in its effects upon, and its apprehendedness by, other souls, and of the earliest among the observations concerning such a Personality ever giving us such a purely objective, exhaustive picture and experience, or at least the nearest approach (in all respects) to such an exhaustive objectivity. The third attitude would so understand the admitted identity of the Personality observed as practically to identify also the simultaneous and successive observers and observations, and to eliminate all variety and growth in that spirit’s own inner life and in its apprehension by other minds. Only the second attitude would, by recognizing both the constant, necessary presence of a subjective element in all these simultaneous and successive apprehensions, and the indefinite richness and many-sided apprehensibleness of all great spiritual Personalities, welcome and draw out all the difference in unity of these many “reactions,” as so many means, for a growing soul, towards a growing knowledge of that life and character, whose very greatness is, in part, measurable by the depth, variety, and persistence of these several effects, pictures, and embodiments of itself in different races, times, and souls.
Let us, then, betake ourselves to a systematic examination of one example of these world-wide three laws: the trouble taken will be well spent.
II.
Had I found room to print my notes in justification of the text adopted by me, the reader would have gained some idea of the exceeding complexity of the materials furnished by the printed Vita e Dottrina. Indeed the original Preface to that book (1551) finds it necessary to conclude with the words “we therefore” (because of the book’s utility, indeed necessity, “in these turbulent times”) “beg the devout reader not to be disturbed” (stomacharsi now changed to meravigliarsi) “if he finds here matters which appear to be out of their proper order” (non ben ordinate), “and which are sometimes repeated; since attention has been given, neither to much precision” (distinzione), “nor to the order of events, nor to elegance of form, but only to that truth and simplicity with which its facts and discourses were gathered by devout spiritual persons” (“her Confessor and a Spiritual Son of hers”) “from the very lips of that Seraphic Woman.” Both the praise and the blame of this pregnant sentence will appear to be most fully deserved.
In our Second Part we have, in imitation of all experience in life itself, been thrown in medias res, and have thus gained some general idea and curiosity as to the sources of our knowledge; in this Appendix we will now, without repeating details already given, take this evidence, as much as possible, in its chronological order. And at each stage I shall attempt so to analyze the evidence of that stage, as to be able to use it as a check and test of the evidence of the next stage.—We shall, however, have to bear in mind that this method has necessarily, at each earlier stage, somewhat to beg the question; for, in order to make its meaning everywhere sufficiently clear, it has from the first to assume a confidence of tone, which can be justified only by the whole argument, and which therefore has its logical place only at the very end.
This Appendix shall consist of two Divisions, of seven stages and eight sections respectively. The first Division gives the dated Documents, or such as can readily be restricted to within certain years; and the second Division analyses the remaining, undated Corpus and attempts to fix its origin and value.