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[Footnote 56: In referring thus to the Book of Job, I rest nothing on any theory as to its date. Whenever it was written, it illustrates that view of the relation of man to God with which Mysticism can never be content. But, of course, the antagonism between our personal claims and the laws of the universe must be done justice to before it can be surmounted.]

[Footnote 57: Jer. xxxi. 31–34.]

[Footnote 58: Isa. xxxiii. 14–17.]

[Footnote 59: See Appendix D, on the devotional use of the Song of

Solomon.]

[Footnote 60: Leathes, The Witness of St. John to Christ, p. 244.]

[Footnote 61: The punctuation now generally adopted was invented (probably) by the Antiochenes, who were afraid that the words "without Him was not anything made" might, if unqualified, be taken to include the Holy Spirit. Cyril of Alexandria comments on the older punctuation, but explains the verse wrongly. "The Word, as Life by nature, was in the things which have become, mingling Himself by participation in the things that are." Bp. Westcott objects to this, that "the one life is regarded as dispersed." Cyril, however, guards against this misconception ([Greek: ou kata merismon tina kai alloiôsin]). He says that created things share in "the one life as they are able." But some of his expressions are objectionable, as they seem to assume a material substratum, animated ab extra by an infusion of the Logos. Augustine's commentary on the verse is based on the well-known passage of Plato's Republic about the "ideal bed." "Arca in opere non est vita; arca in arte vita est. Sic Sapientia Dei, per quam facta sunt omnia, secundum artem continet omnia antequam fabricat omnia. Quæ fiunt … foris corpora sunt, in arte vita sunt." Those who accept the common authorship of the Gospel and the Apocalypse will find a confirmation of the view that [Greek: ên] refers to ideal, extra-temporal existence, in Rev. iv. 11: "Thou hast created all things, and for Thy pleasure they were ([Greek: êsan] is the true reading) and were created." There is also a very interesting passage in Eusebius (Proep. Ev. xi. 19): [Greek: kai outos ara ên ho logos kath' hon aei onta ta gignomena egeneto, hôsper Hêrakleitos an axiôseie.] This is so near to the words of St. John's prologue as to suggest that the apostle, writing at Ephesus, is here referring deliberately to the lofty doctrine of the great Ephesian idealist, whom Justin claims as a Christian before Christ, and whom Clement quotes several times with respect.]

[Footnote 62: It will be seen that I assume that the first Epistle is the work of the evangelist.]

[Footnote 63: Westcott on John xiv. 26.]

[Footnote 64: Westcott.]

[Footnote 65: Cf. Theologia Germanica, chap. 48: "He who would know before he believeth cometh never to true knowledge. … I speak of a certain truth which it is possible to know by experience, but which ye must believe in before ye know it by experience, else ye will never come to know it truly."]

[Footnote 66: On the second coming of Christ, cf. John v. 25, xxi. 23; I John ii. 28, iii. 2. Scholten goes so far as to expunge v. 25 and 28, 29 as spurious.]

[Footnote 67: The allegation that the Christian persuades himself of a future life because it is the most comfortable belief to hold, seems to me utterly contemptible. Certain views about heaven and hell are no doubt traceable to shallow optimism; but the belief in immortality is in itself rather awful than consoling. Besides, what sane man would wish to be deceived in such a matter?]

[Footnote 68: Henry More brings this charge against the Quakers. There are, he says, many good and wholesome things in their teaching, but they mingle with them a "slighting of the history of Christ, and making a mere allegory of it—tending to the utter overthrow of that warrantable, though more external frame of Christianity, which Scripture itself points out to us" (Mastix, his letter to a Friend, p. 306).]

[Footnote 69: E.g. Strauss and Grau, quoted in Lilienfeld's Thoughts on the Social Science of the Future.]

[Footnote 70: The intense moral dualism of St. John has been felt by many as a discordant note; and though it is not closely connected with his Mysticism, a few words should perhaps be added about it. It has been thought strange that the Logos, who is the life of all things that are, should have to invade His own kingdom to rescue it from its de facto ruler, the Prince of darkness; and stranger yet, that the bulk of mankind should seemingly be "children of the devil," born of the flesh, and incapable of salvation. The difficulty exists, but it has been exaggerated. St. John does not touch either the metaphysical problem of the origin of evil, or predestination in the Calvinistic sense. The vivid contrasts of light and shade in his picture express his judgment on the tragic fate of the Jewish people, The Gospel is not a polemical treatise, but it bears traces of recent conflicts. St. John wishes to show that the rejection of Christ by the Jews was morally inevitable; that their blindness and their ruin followed naturally from their characters and principles. Looking back on the memories of a long life, he desires to trace the operation of uniform laws in dividing the wheat of humanity from the chaff. He is content to observe how [Greek: êthos anthrôpô daimôn], without speculating on the reason why characters differ. In offering these remarks, I am assuming, what seems to me quite certain, that St. John selected from our Lord's discourses those which suited his particular object, and that in the setting and arrangement he allowed himself a certain amount of liberty.]

[Footnote 71: Gal. i. 12.]

[Footnote 72: 1 Cor. xv. shows that he subsequently satisfied himself of the truth of the other Christophanies.]

[Footnote 73: Gal, i. 15, 16.]

[Footnote 74: 1 Cor. i. and ii.]

[Footnote 75: Chrysostom in I Cor., Hom. vii. 2.]

[Footnote 76: See Lightfoot on Col. i. 26.]

[Footnote 77: Eph. iii. 9.]

[Footnote 78: 2 Tim. i. 10 ([Greek: phôtizein]); cf. Eph. i. 9.]

[Footnote 79: 2 Cor. vii. 1.]

[Footnote 80: In spite of this, he is attacked for this passage in the Pseudo-Clementine Homilies (xvii. 19), where "Simon Magus" is asked, "Can anyone be made wise to teach through a vision?"]

[Footnote 81: Compare a beautiful passage in R.L. Nettleship's Remains: "To live is to die into something more perfect. … God can only make His work to be truly His work, by eternally dying, sacrificing what is dearest to Him."]

[Footnote 82: Col. i. 26, ii. 2, iv. 3; Eph. iii. 2–9. I have allowed myself to quote from these Epistles because I am myself a believer in their genuineness. The Mysticism of St. Paul might be proved from the undisputed Epistles only, but we should then lose some of the most striking illustrations of it.]

[Footnote 83: Rom. vi. 4.]

[Footnote 84: Rom. viii. 11.]

[Footnote 85: St. Paul's mystical language about death and resurrection has given rise to much controversy. On the one hand, we have writers like Matthew Arnold, who tell us that St. Paul unconsciously substitutes an ethical for a physical resurrection—an eternal life here and now for a future reward. On the other, we have writers like Kabisch (Eschatologie des Paulus), who argue that the apostle's whole conception was materialistic, his idea of a "spiritual body" being that of a body composed of very fine atoms (like those of Lucretius' "anima"), which inhabits the earthly body of the Christian like a kernel within its husk, and will one day (at the resurrection) slough off its muddy vesture of decay, and thenceforth exist in a form which can defy the ravages of time. Of the two views, Matthew Arnold's is much the truer, even though it should be proved that St. Paul sometimes pictures the "spiritual body" in the way described. But the key to the problem, in St. Paul as in St. John, is that pyscho-physical theory which demands that the laws of the spiritual world shall have their analogous manifestations in the world of phenomena. Death must, somehow or other, be conquered in the visible as well as in the invisible sphere. The law of life through death must be deemed to pervade every phase of existence. And as a mere prolongation of physical life under the same conditions is impossible, and, moreover, would not fulfil the law in question, we are bound to have recourse to some such symbol as "spiritual body." It will hardly be disputed that the Christian doctrine of the resurrection of the whole man has taken a far stronger hold of the religious consciousness of mankind than the Greek doctrine of the immortality of the soul, or that this doctrine is plainly taught by St. Paul. All attempts to turn his eschatology into a rationalistic (Arnold) or a materialistic (Kabisch) theory must therefore be decisively rejected.]

[Footnote 86: Col. iii. 1.]

[Footnote 87: Phil. ii. 6.]

[Footnote 88: Col. i. 15–17.]

[Footnote 89: Eph. i. 10.]

[Footnote 90: Col. iii. 11.]

[Footnote 91: 1 Cor. xv. 24–28.]

[Footnote 92: 1 Cor. x. 4.]

[Footnote 93: 1 Cor. xi. 7.]

[Footnote 94: Eph. iv. 13.]

[Footnote 95: Gal. ii. 20.]

[Footnote 96: Gal. iv. 19.]

[Footnote 97: 2 Cor. iii. 18.]

[Footnote 98: Rom. xii. 5.]

[Footnote 99: 1 Cor. xii. 25.]

[Footnote 100: 1 Cor. ii. 1, 2.]

[Footnote 101: Rom. xiv.]

[Footnote 102: Gal. iv. 9–11.]

[Footnote 103: Col. ii. 20–22.]

[Footnote 104: I have been reminded that great tenderness is due to the "sancta simplicitas" of the "anicula Christiana," whose religion is generally of this type. I should agree, if the "anicula" were not always so ready with her faggot when a John Huss is to be burnt.]

[Footnote 105: 1 Cor. xiv. 37.]

[Footnote 106: There seem to have been two conceptions of the operations of the Spirit in St. Paul's time: (a) He comes fitfully, with visible signs, and puts men beside themselves; (b) He is an abiding presence, enlightening, guiding, and strengthening. St. Paul lays weight on the latter view, without repudiating the former. See H. Gunkel, Die Wirkungen des H. Geistes nach der popul. Anschauung d. apostol. Zeit und d. Lehre der Paulus.]