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A commentary on the Epistles of St. John - The Preterist Archive

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INTRODUCTION. 17<br />

character, and <strong>the</strong> au<strong>the</strong>nticity <strong>of</strong> <strong>the</strong> gospel and<br />

Epistle <strong>of</strong> <strong>St</strong>. <strong>John</strong>. Moreover, <strong>the</strong> logology <strong>of</strong> <strong>the</strong><br />

sec<strong>on</strong>d century, is in form and kind quite different<br />

from that <strong>of</strong> <strong>St</strong>. <strong>John</strong>. What in <strong>St</strong>. <strong>John</strong> is <strong>on</strong>ly<br />

hinted at, appears in <strong>the</strong> Fa<strong>the</strong>rs <strong>of</strong> <strong>the</strong> sec<strong>on</strong>d cen-<br />

tury as fully developed ; with <strong>the</strong> first, we find that<br />

form <strong>of</strong> <strong>the</strong> <strong>the</strong>ologumen<strong>on</strong> which still is simple,<br />

popular, nay, Hebraizing, and altoge<strong>the</strong>r can<strong>on</strong>ical ;<br />

with <strong>the</strong> latter <strong>the</strong> developed, complicated and gnosti-<br />

cally erudite form. <strong>The</strong>se logologies, although essen-<br />

tially identical, bear to each o<strong>the</strong>r <strong>the</strong> same relati<strong>on</strong> as<br />

apostolical text and patristic interpretati<strong>on</strong>. <strong>St</strong>. <strong>John</strong><br />

wishesby A070J rS SsS sufficiently to express <strong>the</strong> divine<br />

essence <strong>of</strong> Christ, but <strong>the</strong> patristic logology attempts<br />

more accurately to determine, and to search to <strong>the</strong> bot-<br />

tom, <strong>the</strong> relati<strong>on</strong> between <strong>the</strong> Johanneic logos and <strong>the</strong><br />

invisible God, <strong>on</strong> <strong>the</strong> <strong>on</strong>e side, and <strong>the</strong> world <strong>on</strong> <strong>the</strong><br />

o<strong>the</strong>r. <strong>The</strong> logologists am<strong>on</strong>g <strong>the</strong> fa<strong>the</strong>rs, moreover,<br />

even <strong>the</strong> earliest, support <strong>the</strong>ir doctrine by an eccle-<br />

siastical traditi<strong>on</strong> (Paradosis), which accordingly must<br />

have had its root in doctrines which were known in<br />

<strong>the</strong> first century.^'i Nay more, <strong>the</strong>y make use <strong>of</strong><br />

<strong>St</strong>. <strong>John</strong>'s modes <strong>of</strong> expressi<strong>on</strong>. So does Justin, for<br />

example, 2 5 and Tatian still more distinctly. But,<br />

from <strong>The</strong>ophilus <strong>of</strong> Antioch downwards, <strong>the</strong>y express-<br />

ly, menti<strong>on</strong>ing <strong>the</strong>ir author by name, c<strong>on</strong>nect <strong>the</strong>ir<br />

elucidati<strong>on</strong>s with <strong>the</strong> can<strong>on</strong>ical foundati<strong>on</strong> in <strong>the</strong><br />

Gospel <strong>of</strong> <strong>St</strong>. <strong>John</strong>. 26 In short, without <strong>the</strong> prece-<br />

^* MUnscher's Dogmengeschichte, (History <strong>of</strong> Dogmas), Vol.<br />

I. p. 424.<br />

^

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