Expositor's Bible: The Epistles of St. John. William Alexander

inspoken and outspoken into personal existence.[139]

      One too well knows that such teaching as this runs the risk of appearing uselessly subtle and technical, but its practical value will appear upon reflection. Because it gives us possession of the point of view from which St. John himself surveys, and from which he would have the Church contemplate, the history of the life of our Lord. And indeed for that life the theology of the Word, i.e., of the Incarnation, is simply necessary.

      For we must agree with M. Renan so far at least as this, that a great life, even as the world counts greatness, is an organic whole with an underlying vitalising idea; which must be construed as such, and cannot be adequately rendered by a mere narration of facts. Without this unifying principle the facts will be not only incoherent but inconsistent. There must be a point of view from which we can embrace the life as one. The great test here, as in art, is the formation of a living, consistent, unmutilated whole.[140]

      Thus a general point of view (if we are to use modern language easily capable of being misunderstood we must say a theory) is wanted of the Person, the work, the character of Christ. The synoptical Evangelists had furnished the Church with the narrative of His earthly origin. St. John in his Gospel and Epistle, under the guidance of the Spirit, endowed it with the theory of His Person.

      Other points of view have been adopted, from the heresies of the early ages to the speculations of our own. All but St. John's have failed to co-ordinate the elements of the problem. The earlier attempts essayed to read the history upon the assumption that He was merely human or merely divine. They tried in their weary round to unhumanise or undeify the God-Man, to degrade the perfect Deity, to mutilate the perfect Humanity—to present to the adoration of mankind a something neither entirely human nor entirely divine, but an impossible mixture of the two. The truth on these momentous subjects was fused under the fires of controversy. The last centuries have produced theories less subtle and metaphysical, but bolder and more blasphemous. Some have looked upon Him as a pretender or an enthusiast. But the depth and sobriety of His teaching upon ground where we are able to test it—the texture of circumstantial word and work which will bear to be inspected under any microscope or cross-examined by any prosecutor—have almost shamed such blasphemy into respectful silence. Others of later date admit with patronising admiration that the martyr of Calvary is a saint of transcendent excellence. But if He who called Himself Son of God was not much more than saint, He was something less. Indeed He would have been something of three characters; saint, visionary, pretender—at moments the Son of God in His elevated devotion, at other times condescending to something of the practice of the charlatan, His unparalleled presumption only excused by His unparalleled success.

      Now the point of view taken by St. John is the only one which is possible or consistent—the only one which reconciles the humiliation and the glory recorded in the Gospels, which harmonises the otherwise insoluble contradictions that beset His Person and His work. One after another, to the question, "what think ye of Christ?" answers are attempted, sometimes angry, sometimes sorrowful, always confused. The frank respectful bewilderment of the better Socinianism, the gay brilliance of French romance, the heavy insolence of German criticism, have woven their revolting or perplexed christologies. The Church still points with a confidence, which only deepens as the ages pass, to the enunciation of the theory of the Saviour's Person by St. John—in his Gospel, "The Word was made flesh"—in his Epistle, "concerning the Word of Life."

DISCOURSE II.

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ST. JOHN'S GOSPEL HISTORICAL NOT IDEOLOGICAL.

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      "That which we have heard."—1 John i. 1.

      Our argument so far has been that St. John's Gospel is dominated by a central idea and by a theory which harmonises the great and many-sided life which it contains, and which is repeated again at the beginning of the Epistle in a form analogous to that in which it had been cast in the proœmium of the Gospel—allowing for the difference between a history and a document of a more subjective character moulded upon that history.

      There is one objection to the accuracy, almost to the veracity, of a life written from such a theory or point of view. It may disdain to be shackled by the bondage of facts. It may become an essay in which possibilities and speculations are mistaken for actual events, and history is superseded by metaphysics. It may degenerate into a romance or prose-poem; if the subject is religious, into a mystic effusion. In the case of the fourth Gospel the cycles in which the narrative moves, the unveiling as of the progress of a drama, are thought by some to confirm the suspicion awakened by the point of view given in its proœmium, and in the opening of the Epistle. The Gospel, it is said, is ideological. To us it appears that those who have entered most deeply into the spirit of St. John will most deeply feel the significance of the two words which we place at the head of this discourse—"which we have heard," "which we have seen with our very eyes," (which we contemplated with entranced gaze) "which our hands have handled."

      More truly than any other, St. John could say of this letter in the words of an American poet: