The Indianapolis journal. [volume] (Indianapolis [Ind.]) 1867-1904, 1902-04-13

uses OF old men. and OF jewellers and OF
priests. and Of husbandmen answer one
another In Joel as ia modern oratorio.
We have elsewhere dialogues between God
and the prophet, or cries Of the lost and the
saved; we have changing scenes and vision
melting into vision Ike disSOlving views.
Again. what seems on the surface uniform
narrative from Genesis 10 Esther proves,
upon examination. TO be two varying lit
erary forms. framework OF mere history.
set on by brilliantly told stories OF patri-
archs, judges, prophets. the history and
the story making quite different demands
on the literary attitude OF the reader. In
the older versions ~ Is difficult TO recOg-
nize even the psalms as verse: in Bible
printed with view To literary structure.
not only psalms, but large parts OF pro-
phetic or wisdom books would appear in
elaborate rhythmic forms. delighting the
reader with play OF stanZa strOphe. Nor
Is IL a question OF pleasure only: literary
form is a leading factor in Interpretation.
The false appearance OF uniformity given
in popular versions to Ecclesiastics has led
to the idea that the book claims the author
ship OF King Solomon. When seen fn its
proper structure it is clear that only the
first OF the i've essays has any association
with Solomon. and further that he is
made, not the author. but the imaginary
hero OF the search for wisdom. Harmon
lists who are concerned only with his
torical questions depreciate ST. Matthew'S
as the least historic" OF the gospels.
When Scripture is read In its literary di-
visions ii is seen that Matthew is the
philosophic OF the evangelists, his gospel
being the application of wisdom litera-
ture to the teachings of Jesus and to the
evolution Of the kingdom Of heaven upon
earth.
We may go a step further. Not only is
the Bible truly literature, but II is a Atera-
ture. The significance Of this may be made
clear by a comparison. The Koran Is lit
erature, and is said TO be sublime In style
by those who can appreciate Arabic sub
Unity. No one would call the Koran a lit
erature for II consists only OF single lit
erary type, the outpourings OF a single au-
thor: But within the bounds OF our Bible
have some sixty different books. the
product OF almost as many different writ
ers, coming from many different ages and
exhibiting examples OF almost all literary
types. Some OF the books are In Hebrew,
some IN Greek; but the Hebrew books stand
apart from the rest OF Hebrew literature,
the Greek books from the rest OF Greek lit
erature and all from the vast accumulation
of works in all languages which these
canonical books have called forth Thus, In
a survey Of the whole worlds civilization
the Bible stands as a literature in itself.
And il differs from all other complete lit
eratures in the fact that its completeness
is spiritual unity. There IS an underlying
framework of history-the history Of the
people of Israel as presented by them
selves; the history of the New Testament
Church as presented by itself. Into this
are fitted stories. songs. prophetic and ora
torical discourses, philosophical sayings,
epistles as modes of expression for the soul
that animates the body OF the history.
Finally, the closing book Of the New Tesla
ment has the function of emphasizing the
unity which has bound the whole together:
laying down that the testimony of Jesus is
the spirit OF prophecy. recalling the SYM
bols that have been presented through the
varying books in order to concentrate them
in a new symbolic vision. summing up the
whole history as the kingdoms of the world
becoming the Kingdom OF Christ.