The Historical Proofs of Christianity [pp. 51-84]

THE PRINCETON RE VIEW.
the high plane of the apostolic writings. The apostolic fathers
are marked by a languor which infuses languor into the reader.
Even the Epistle of Polycarp, altho not wanting in good sense
and good feeling, is not an exception. The Epistle of Clement
of Rome, compared with the New Testament writers, is feeble.
Unless for the purpose of scholarly investigation, who cares to
peruse the allegories of Hermas? The anonymous Epistle to
Diognetus, which is generally thought to be as early as A.D. I50,
stands alone in that era as a really spirited composition. This
is a discourse or terse appeal addressed to an individual; but,
notwithstanding its rhetorical vigor, it cannot be compared for
a moment in religious depth with the Fourth Gospel. The
writings of that day, Justin included, are echoes of the inspired
works of the preceding age. How can a book of the transcendent power of this Gospel be referred to the period of
decadence? It has commanded the reverent sympathy of the
ablest minds. It has captivated millions of hearts, and has held
its throne, age after age, in the households of the Christian
nations, amid all the fluctuations of culture and civilization. To
think that such a writer-an unknown writer, too-sprang up,
like a flower of perennial beauty, in the barren waste of postapostolic authorship, is to suppose an anachronism.
Strongly marked as is the type of doctrine in the writings of
John, its identity in essential features with the theology of Paul
is an impressive fact. John teaches that "life" begins here, in
the knowledge of God and of his Son (John iii. 36; I. John v. I12).
Life inseparable from fellowship with Christ is the truth on
which all stress is laid. Judgment is here: the Gospel does its
own work of separation by testing and revealing the affinities of
the heart. Yet the objective, atoning work of Christ is not
ignored; nor is the Resurrection and the final awards (John
iii. I4, I5; I. John i. 7, ii. 2; John v. 28, 29). Paul connects the
breaking down of the wall of separation between Jew and Gentile with the death of Christ (Gal. iii. I3, I4). In remarkable
harmony with this conception are the words of Jesus when it was
told him (John xii. 20, seq.).that Greeks who had come up to the
Passover desired to see him. It was a sign to him that his hour
had come. The corn of wheat, in order not "to abide alone,"
but that it might bear fruit, must " fall into the ground and die."
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