Harnack dates Matthew at 70-75; Mark at 65-70: Luke at 78-93; the fourth gospel as 50-110. He regards both the fourth gospel and the book of Revelation as the works not of John the Apostle, but of John the Presbyter. He separates the prologue of the fourth gospel from the gospel itself, and considers the prologue as a preface added after its original composition in order to enable the Hellenistic reader to understand it. ?The gospel itself,? says Harnack, ?contains no Logos idea; it did not develop out of a Logos idea, such as flourished at Alexandria; it only connects itself with such an idea. The gospel itself is based upon the historic Christ; he is the subject of all its statements. This historical trait can in no way be dissolved by any kind of speculation. The memory of what was actually historical was still too powerful to admit at this point any Gnostic influences. The Logos idea of the prologue is the Logos of Alexandrine Judaism, the Logos of Philo, and it is derived ultimately from the ?Son of man? in the book of Daniel? The fourth gospel, which does not proceed from the Apostle John and does not so claim, cannot be used as a historical source in the ordinary sense of that word? The author has managed with sovereign freedom; has transposed occurrences and has put them in a light that is foreign to them; has of his own accord composed the discourses, and has illustrated lofty thoughts by inventing situations for them. Difficult as it is to recognize, an actual tradition in his work is not wholly lacking. For the history of Jesus, however, it can hardly anywhere be taken into account; only little can he taken from it, and that with caution? On the other hand, it is a source of the first rank for the answer of the question what living views of the person of Jesus, what light and what warmth, the gospel has brought into being.? See Harnack?s article in Zeitschrift fur Theol. u. Kirche, 2:189-231, and his Wesen des Christenthums 13. Kaftan also, who belongs to the same Ritschlian school with Harnack, tells us in his Truth of the Christian Religion, 1:97, that as the result of the Logos speculation the center of gravity, instead of being placed in the historical Christ who founded the kingdom of God, is placed in the Christ who as eternal Logos of God was the mediator in the creation of the world.? This view is elaborated by Hatch in his Hibbert Lectures for 1888, on the Influence of Greek Ideas and Usages upon the Christian Church.

We object to the Development theory of Harnack, that

(a) The Sermon on the Mount is not the sum of the gospel, nor its original form. Mark is the most original of the gospels, yet Mark omits the Sermon on the Mount, and Mark is preeminently the gospel of the miracle worker.

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