The Gospel of St. John. Joseph MacRory

So nearly all the fathers. And, indeed, it is perfectly evident that an Evangelist who is entirely silent regarding the birth, infancy, and childhood of our Lord, and who introduces Him abruptly to the reader at the beginning of His public life, cannot have meant to write a complete life of Christ. And since St. John wrote many years after the other Evangelists, it is not surprising to find that his work partakes more of a supplemental character than any of the Synoptic Gospels.

IV.—Outline Of The Plan Of The Gospel.

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      What has just been said regarding the object of the Gospel will enable us to form a general conception of its plan. It must be carefully borne in mind that St. John did not intend to write a Life of Christ, nor to give a general view of His teaching, nor to compile a work on the general history of his own times. His main object was to prove that Jesus of Nazareth was the Son of God; and the various parts [pg 008] of the Gospel are carefully disposed with a view to this end. Out of the vast mass of materials at his disposal (xxi. 25; xx. 30) he selects such incidents, such miracles and discourses of our Lord, as are best suited to the attainment of this special purpose. In accordance with this view, we subjoin a brief outline of the plan of the Gospel.

      I. 1-18.

      The Prologue. The Word in His absolute, eternal Being; in His relation to creation generally, and to the spiritual enlightenment and sanctification of man; His incarnation.

      I. 19-XXI. 23.

      The Narrative, which divides itself naturally into two parts:—

      (a) I. 19-XII. 50. Manifestation of Christ's Divinity in His Public Life—

      By the testimony of the Baptist.

      By the testimony of His disciples.

      By the testimony of His miracles.

      By the testimony of His discourses.

      (b) XIII. 1-XXI. 23. Manifestation of Christ's Divinity in His last discourses, and in His passion, death, resurrection, and risen life.

      XXI. 24, 25.

      The Epilogue, in which the beloved disciple testifies that he is the author of the Gospel, and that what he has written is true, though incomplete.

V.—Time And Place Of Writing.

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      The exact date of our Gospel is uncertain. One thing is absolutely certain: that it was written after the other three Gospels. Some have placed it almost as early as 70 a.d.; but the weight of evidence, external and internal, places it in the last decade of the first century, that is to say, between 90 and 100 a.d.

      There is great doubt, too, as to the place where it was written. Irenæus distinctly states that it was written at Ephesus,11 and many of the fathers are of the same opinion. On the other hand, a large number of ancient writers hold, that, like the Apocalypse, it was written in Patmos. See Patrizzi, lib. i., cap. iv., § 86, who himself inclines to the latter view.

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VI.—Integrity.

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      With the exception of three passages: v. 4, vii. 53-viii. 11, and the whole of the last chapter, which have been attacked as interpolations, the integrity of the fourth Gospel has not been seriously questioned. These passages we shall examine as they occur, and there discuss the question of their authenticity.

VII.—Language.

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      It is certain that St. John wrote in Greek. Such has been the opinion of all writers, and it is proved by the fact that he wrote for the Christians of Asia Minor, whose language we know was Greek.

VIII.—Christ's Discourses In The Gospel.

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      St. John's Gospel has this peculiarity, that it is made up, in great part, of Christ's discourses. Judging from the attention which the Evangelist seems to pay to the order of time, we feel sure that these discourses are reported in the chronological order in which they were delivered.

      But are they reported in the very words used by Christ? We feel convinced that they are not. The important heads of doctrine, such as iii. 3, 5, bearing on baptism; or vi. 48, 52, regarding the Blessed Eucharist, are, doubtless, reported in almost12 the exact words of our Lord. But the discourses generally we believe to be reported merely in substance. For this was sufficient for the Evangelist's purpose; and, therefore, we have no reason to suppose a miraculous assistance which would enable him to remember every word. No doubt the Evangelist had the assistance of inspiration; but the Catholic view of inspiration warrants us in believing that in general the ideas only, and not the words, were inspired. We thus get rid of the Rationalist difficulty that the discourses must be fictitious, because, [pg 010] they say, no human memory could retain such long discourses for more than half a century. For in our view it is only the substance of the discourses that is handed down, and, even if we abstracted altogether from the assistance given him by inspiration, it is not difficult to believe that the young and retentive mind of a loving disciple would treasure up and retain the substance of his Divine Master's discourses, aided as it must have been by the fact that these discourses, besides being the food of his daily meditation, were doubtless again and again repeated in his apostolic preaching.

IX.—Errors Combated In The Gospel.

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      There is not one of all the many heresies that have arisen regarding the Person and natures of Jesus Christ that may not be refuted from the Gospel of St. John. We intend, however, to speak here only of those errors which had already arisen in the time of the Evangelist, and against which, therefore, his Gospel was immediately directed. What these were we learn from SS. Irenæus and Jerome. The former distinctly says that our Gospel was directed against the errors of Cerinthus, and of “those who are called Nicolaites” (see above, III. 2, note); while the latter says that it was directed against Cerinthus, and other heretics, especially the Ebionites.13 It is important for us, then, in approaching the study of this Gospel to understand what was the nature of these errors against which it was directed.

      Cerinthus, though professing belief in a Supreme Being, held that the world was not made by Him, but by an inferior power (virtus) distinct from Him, and ignorant of Him. (2) That Jesus was not born of a Virgin, but the child of Joseph and Mary, born according to the ordinary course of nature. (3) That Christ (the Word) was quite distinct from Jesus; that, however, He had descended upon Jesus immediately after the latter's baptism, and remained with Him filling His soul till shortly before the Passion; that then Christ departed from Jesus, who suffered and died a mere man, [pg 011] while Christ suffered nothing, being indeed entirely spiritual and impassible.14

      The Ebionites, unlike the Cerinthians, admitted that the world was created by God, but, like them, denied that Christ was anything but a mere man. They scrupulously observed the Mosaic Law, which they held to be obligatory, by the observance of which Jesus had merited to be called Christ, and through which every man was able to become a Christ.15

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