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unto thee, but my Father, which is in heaven.' Jesus himself is astonished at Peter's confession, which shows that this was not learnt on authority, but found out by Peter himself, a genuine discovery, arising from the impression Jesus made upon him and the testimony borne to it in the depth of the mind, where no teaching of flesh and blood, or even of ' the word', can avail, but only ' my Father in heaven' himself and without any intermediary.

For this factor—the mind's own witness to the impression-is, it need hardly be said, an indispensable one. Without it all 'impression' is without effect, or rather no impression could occur at all. Therefore, all doctrines of the 1 impression made by Christ' are inadequate if they do not pay regard to this second element, which indeed is nothing but the mental predisposition necessary for the experience of holiness, to wit, the category of the holy, potentially present in the spirit as a dim or obscure a priori cognition. 'Impress' or 'impression', that is, presupposes something capable of receiving impressions, and that is just what the mind is not, if in itself it is only a ' tabula rasa '. In that richer sense in which we use the word here, we do not in fact mean by ' impression ' merely the 'impression' which, in the theory of the Sensationalist school, is the psychical result of sense-perception and is left behind as a psychical trace or vestige of the percept. To be' impressed' by some one, in the sense we use the term here, means rather to cognize or recognize in him a peculiar significance and to humble oneself before it. And we maintain that this is only possible by an element of cognition, comprehension, and valuation in one's own inner consciousness, that goes out to meet the outward presented fact, i. e. by the ' spirit within'. In Schleiermacher's language the ' presentiment' goes out to meet the ' revelation ' to which it belongs. Music can only be understood by the musical person; none but he receives an ' impression ' of it. And to every unique kind of real impression corresponds in the same way a unique and special sort of ' congeniality if the word may be used in this special sense of a particular disposition or aptitude, akin to the object arousing the impression. ' Nemo audit verbum, nisi spiritu intus docente.'1 Once again let us recall the example of the beautiful. A beautiful thing can only make an impression as such, i e. as signifying beauty, it and in so far as a man possesses in himself a priori the potentiality of framing a special standard of valuation, viz. aesthetic valuation. Such a disposition can only be understood as an original, obscure awareness and appreciation of the value of 'beauty' itself. Ik-cause a man has this in him, or better, because he is capable of realizing it by train'ng, he is able to recognize beauty in the particular given beautiful object that he encounters, to feel the correspondence of this object with the hidden 'standard of value within him. Ami so, ami only so, vwll he get an ' impression'.

1 Ctl Luther's remark that only he who is 'verbo conformis' understands the Word, and cf. Augustine, Confessions, %. 6, 20.

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