exclude, but includes the intervening spiritual communion with the glorified One. The various promises are by no means exhausted by a visible return for a little, as on Easter Day, or by a far off reunion in a higher world; they refer to the establishment of a new and enduring communion of an essentially inward and spiritual kind. "I will not leave you orphaned; I will come to you. And on that day ye will know that I am in the Father, and ye in Me, and I in you. I will see you again, and your heart shall rejoice, and your joy no man taketh from you; on that day ye shall ask me nothing." These are promises which the experience of the disciples at Easter did not exhaust. On the contrary, the relation of Jesus to His disciples, which was to begin after the resurrection, was described by Him repeatedly in words like these. He will reveal Himself to them in a perfect way (eupaviow, xiv. 21). He will speak with them no longer in parables, but will show them plainly of the Father (xvi. 21). He promises them that He and the Father will come to them, and make their abode with them (xiv. 23), in which He manifestly describes the very same relation as the occurrence at Pentecost made possible. It is plain that Jesus, while seeking to help His disciples over the abyss of separation by His comforting promises, used two figures in describing the future, which John has mixed, perhaps intentionally, in composing His farewell discourse. These two were as follows: first, that view of His personal return, or parousia, as coming immediately after His death (a' äρтı, Matt. xxvi. 64); an idea the most original and genuine form of which we shall probably discern by noting that resurrection, the mission of the Spirit, the hometaking of His own, were not separate facts in Jesus' view of the future, but composed one picture of victory, one connected future act. And, in the second place, was the Old Testament promise of the Spirit of God which in the Messianic time was to be poured out on all flesh. This promise had been recently revived by the Baptist, and from that Spirit He expected that His own'should receive power from on high for the performance of their tasks in the world, and that what He left behind imprinted on their memories should be quickened and interpreted in their minds, and so He should be glorified in them (xvi. 14). Here then we

have though much more abundantly attested the same twofold mode of teaching as in the Synoptics. As Jesus there promised to His disciples, for their apostolic activity, the "Spirit of their Father," who is to speak through them (Matt. x. 20; cf. Luke xxiv. 49), but at the same time reserved to Himself the founding and leading of His Church after His departure (Matt. xvi. 18, xviii. 20), and promised that He would remain with His own to the end of the world (Matt. xxviii. 20)-precisely so is it in the farewell discourse in John.

§ 6. THE GLORIFIED CHRIST AND THE HOLY SPIRIT

But how are these two modes of teaching to be reconciled with one another? It is evident that the two notions, on the one hand that Jesus is away in heaven and has a representative on earth, the Paraclete, and on the other that He is always present and has communion with His people on earth, mutually exclude each other as forms of representation. But it is just as evident that the ideas underlying these notions must be in unison, as Jesus could not have seriously thought of Himself as at the same time constantly absent from, and yet continuously present on the earth, but must have thought only of the change of form; His presence in the world was to be no longer visible but invisible, and he looked forward to it, now as a (sensuous) separation from His own, and now as a (spiritual) reunion with them. Even this view will not solve the riddle to anyone who regards the glorified Christ and the Holy Spirit as two different persons. But the notion of the Holy Spirit as a third divine personality—a personality which is miraculously poured out and bestowed-is one of the most disastrous importations into the Holy Scriptures. When the Holy Spirit is spoken of in the Johannine farewell discourse as a person, when, for example, it is said of Him, "He will not speak of Himself; but what He heareth, that will He speak: and He will show you things to come; He will take of Mine, and will show it unto you" (xvi. 13, 14), that is just a pictorial personification, such as corresponds to the representation of the Spirit as another Advocate (with the Father) in the place of Jesus; while the same evangelist in his First Epistle treats the same Spirit impersonally as xpíopa (anointing),

1 John ii. 26, 27. The Holy Spirit "hears" by means of the spiritual ears of those who have Him. He proclaims by the mouth of the prophet, precisely as He prays and cries " Abba" out of the heart of the believer (Rom. viii. 15, 26). He is the spirit and the life of Christ in the believer; He is—and this is the solution of the whole riddle-the Christ in us (Rom. viii. 9; cf. with ver. 10). There can be no doubt that that is also the meaning of the Johannine words concerning the Holy Spirit. The Holy Spirit was not yet (viz. there was as yet no Holy Spirit in the New Testament sense), writes the evangelist (vii. 39), for Jesus was not yet glorified; by which he explains beforehand that the Holy Spirit as understood in the Christian doctrine of salvation is nothing else than the glorified Christ with us and in us. There was no way in which he and his readers could conceive of the Father and the Son as coming, and making their abode in them, except that the Spirit of the Father and the Son should possess and dwell in them. What distinction could they have imagined between, " I will manifest Myself to you" (invisibly, inwardly, spiritually), and, "The Spirit will glorify Me in you, and will explain to you all things that I have spoken unto you"? But Jesus Himself reduces both notions to a unity when He says in the farewell discourse: "It is expedient for you that I go away: for if I go not away, the Paraclete will not come to you; but if I go away, I will send Him unto you" (xvi. 7). If I go not away, the Spirit, the Paraclete, will not come to you: that cannot be understood as meaning that He could not have prayed the Father while on earth to send the Spirit to His disciples. It can only be meant in the sense of that saying of the corn of wheat whose present form must be dissolved in order that it may be reproduced in another hidden but exalted form, in much fruit. In accordance with what we have already recognised to be Jesus' meaning and view of His death, the Saviour's life must change its form; He must no longer be seen as a man on earth when His work as such is done; as Saviour He must now appear as a spiritual power in order to exercise an effective influence. on His own, and through them on the world; He must, as Paul says (1 Cor. xv. 45; cf. John vi. 63), become a πνεûμa CwOTTOLOûv, in order to reappear as an eternal principle of life

in the disciples after the temporary extinction of death. Notwithstanding this relative unity of the glorified Christ and the Holy Spirit, there still remains, according to the Johannine farewell discourses, a twofold distinction. First, the glorified Christ does not simply become a Holy Spirit present in the world and acting on it, but remains in His perfect personal existence with the Father above the world, as the sun remains in the heavens, and yet at the same time is lightening and warming the earth. Neither is His activity as Saviour exhausted in the spiritual effects He produces in His own, but He continues active in their interests, interceding with the Father, as it is said xiv. 13, 16 (even the Tonow in the first passage has manifestly the significance of a mediating action; cf. xvi. 23). The meaning is clear: so long as Christ is not fully formed in believers, His mediatorial position between them and the Father, His ὑπερεντυγχάνειν ὑπὲρ αὐτῶν, as Paul names it (Rom. viii. 34; cf. 1 John ii. 1), must still continue, in virtue of which the Father grants to them, for love of Him, what He cannot yet do for love to them in the full sense of the word; but it is indicated that the object of this intercession is to make itself superfluous, and to bring the disciples more and more into an immediate and perfect relation of love to the Father (xiv. 23, xvi. 26, 27). The other distinction consists in this, that the activity of the Spirit, even on earth, has to some extent narrower limits than that of the glorified Christ. The Spirit is not independent; He cannot reveal anything really new, but-says Jesus-He will take of Mine and glorify Me (xvi. 13, 14). And this means that the spiritual life of Christendom, which has a subjective side, and therefore is a free inward development of the Christian consciousness, can never go beyond Christ, but can only more perfectly expound Him: it retains in His historical person the abiding source and perfect standard of its development. Nor is there any need for wishing to get past Him, for "all that the Father hath is Mine," that is, the whole of God's revelation of salvation is treasured up in Christ (ver. 15; Matt. xi. 25). A third and purely formal distinction may be adduced; in the Johannine farewell discourse the Holy Spirit is described with a certain onesidedness-no doubt from Old Testament influence-as a prophetic, not as an ethical

principle. He "teaches," "leads into all the truth," declares also things to come, that is, He is the principle of early Christian prophecy (xvi. 13); the activity which is directly indicated in the name Holy Spirit, and which Paul so decidedly ascribes to Him in Rom. viii., is not yet declared of Him. On the contrary, Jesus certainly ascribes this activity to Himself in the form of His glorified continuous life in His own; He not only declares and reveals, He communicates holy powers; He is the vine, and they the branches; without Him they can do nothing, nothing that would stand before God and in eternity. But His power, His glorified life, works in them, so that they bring forth much fruit under the purifying discipline of His heavenly Father, who guides their destiny, and they become inwardly richer and purer to the blessing of the world and the salvation of themselves (xv. 1f.). And this sanctifying activity is, as the intercessory prayer lets us see, the real goal of His life, death, and continued life in them (xvii. 19).

CHAPTER V

THE DEVELOPMENT OF ETERNAL LIFE

Having now considered the fact of the founding of salvation in the teaching, self-sacrifice, and glorification of Jesus, we now pass to the progress of the realising of salvation as it is accomplished in the individual, in the Christian community, and in the predicted issues of the world. We shall bring together under the point of view of the development of eternal life, whatever the Johannine words of Jesus contain concerning the way of salvation, the community of salvation, and the completion of salvation.

§ 1. WAY OF SALVATION

John's account of the way of salvation is in no way opposed to the synoptic, but it bears marks of that process of selection and amplification which has repeatedly been noted. The main points of it are contained in the conversation with Nicodemus, which is a sort of manifesto of Jesus.

There is