They detail llir listinct orders of facts: the life
and works (.1 ('Inist, the death on the Cros.s, the resurrei lii>n and exaltation. They emphasize the peculiar aial wc.ialious power revealed in all three, and especially in the last, in which they find the key to llie wlmli — the Risen Lord. Traces of transcendental interest are not absent (Ac 5^i 31^- =8 10^, 1 P 1=3 4= l"-=>', Ja 21 58- » 118- =1), the percep- tion of dignity and powers beyond the Messianic attaching to Him. This type of thought is common to St. Peter, St. James, St. Jude. It is a simple, objective, practical presentation of Christ, yet with features of its own so specifically new as to make it impossible to identify it with the exist- ing religious schools. The other writings base themselves upon those beginnings, the Synoptics most obviously. They give the facts with fulness which are given in the Acts discourses in sum. Tliey show the process of the movement, of which Acts gives the results. There are, however, ini- ji'irtant difi'erences. The conviction of the higher nature of Clirist is more prominent ; it in fact per- vades them; it is not iuipused on their substance as an after-thoiiulit m- iinder tlie stress of polemical tendency; it is part ami jiai eel of the whole. Their irortraiture is the portraiture of One who is man yet stands apart from men in character, and takes the place of God in the heart. Of speculation there is no sign. The growth of conviction is gradual, indeed, but comes in natural course by contact with facts. With the Syno]itics we jilace the Apocalypse. Speculati\c features appear in St. Paul (earlier and later E|iistlcs), the l'(.urlli tios- pel. Epistle to Hebrews, in the doctrines of ' the Man from heaven,' 'the Second Adam,' the Logos, and the ' Revealer,' and ' High Priest of the New Covenant ' respectively.
There is a wide cleavage of opinion on rpiestions as to the source and worth of the aforennntioned factors. Were they due to tin' iiitlueiuc (jf the Hellenistic schools, or did they iIcmiikI in the Palestinian tradition? Are tliey alien accretions to be cast aside, or are they of the essence of the Christian message ? Mucli ingenuity has been ex- pended in trying to prove that the original facts lia\i.' lii'cii laiuely woikcil n\r\- in the Synoptic and ill (lie I'anlincan.l .lolin iiiiinc .loci riiies.
In the lornier ,-!>.■. it is 1, . aim aiiied, there was a, twoh.M ],roccss of adapting; proi.liecy to .suit the faets of the life, and t)f adapting the facts of the life to .suit prophecy; in tlie case of the latter the facts of the life are interpreted in the light of some of the fundamental ideas of the Greek cults and philosophy, taking on along with the forms much of the substance of Greek religion. Thus originated the scenery of hyper-physical events that surrounds the life in the one instance, and the Logos Christology in the other. Both, it is alleged, changed the true character of the gospel, and are entirely inappropriate to its inner sxiirit.
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DIVINITY OF CHRIST
DIVINITY OF CHRIST
Such contentions have certainly not yet been niado good. Tliey have nevertheless served to discover deep affinities existing between Apostolic thought and the higher mind of that age, affinities not directly derived from each other. Considerations are constantly increasing to vindicate the real independence of the Apostolic mind, and its essen- tial continuity with the fundamental religion of the Holirew race and the religious consciousness of Jesus. It is not intrinsically difl'erent from them. Its novel cciiisi itnrnt^ iire not alien ; they do not arrive from \\ i( hunt, tlicy are perceived within, as the result of the life aiid teaching of the Founder of their faith and still more as the efi'ect of His character. Tliere is a freedom both in previous Jewish religious ideas and in the religious con- sciousness of Jesus which assured to them a vast future vitally and organically related to them, to whicli the above tlieory does scant justice, and whicli suggests the warrant of truth to the Apos- tolic developments.
IV. SUB.SEQUENT DEVELOPMENT OF NT IDEAS.—
1. History of the doctrine. — The Logos idea became the centre of a remarkable theological growth wliich engrossed the intellectual energy of the lirst five centuries. During that period the subtle Greek mind left its mark so substantially on the current forms of Christian belief as to render it problematical how far the definitions of the great Councils really embody the essence of the original faith. The naturalness of the development is acknowledged. Its necessity was created by cer- tain obvious causes due to tlie bistcnic cliaracter of the Churcb, and its presence a^ a lii in^ organiza- tion in the world. The age ulii.h wilnesse.l the dissolution of paganism and tlie tiiunqih of new ideals of thojight and duty was one of missionary zeal and mental anguish. The early propaganda was extensive and intense. It bad to confront the corruption of pagan morals and the medley of heathen beliefs. It had to justify its own novel convictions. Its final purpose was practical : to make men like Christ. A faithful delineation of what He was and did became imperative ; still more a consistent conception of what made Him what He was. The Church ottered a new life, whose experiences were of profound interest, created and sustained by Christ, to a world of almost feverish intellectual curiosity. The mystery of Christ which had revived Hebrew devotion began to fascinate and excite the Gentile mind. Specu- lation was stimulated, and increasing eftbrt made to bring the potential elements of Christ's teaching witliin the scope of men's understanding. The new world was at its best in reflexion, it yielded to rinM ..nly after understanding Him.