theou] is
not peculiar to, though it is more frequent in, and to some degree
characteristic of, the Gospel and First Epistle of St. John.
[Greek: Phanerousthai] may be claimed more decidedly, especially
by comparison with the other Gospels, though it occurs with
similar reference to the Incarnation in the later Pauline
Epistles. [Greek: 'Elthein en sarki] is again rightly classed as a
Johannean phrase, though the exact counterpart is found rather in
the Epistles than the Gospel. The doctrine of pre-existence is
certainly taught in such passages as the application of the text,
'Let us make man in our image,' which is said to have been
addressed to the Son 'from the foundation of the world' (c. v).
Generally I think it may be said that the doctrine of the
Incarnation, the typology, and the use of the Old Testament
prophecies, approximate, most distinctly to the Johannean type,
though under the latter heads there is of course much debased
exaggeration. The soteriology we might be perhaps tempted to
connect rather on the one hand with the Epistle to the Hebrews,
and on the other with those of St. Paul. There may be something of
an echo of the fourth Gospel in the allusion--to the unbelief and
carnalised religion of the Jews. But the whole question of the
speculative affinities of a writing like this requires subtle and
delicate handling, and should be rather a subject for special
treatment than an episode in an enquiry like the present. The
opinion of Dr. Keim must be of weight, but on the whole I think it
will be safest and fairest to say that, while the round assertion
that the author of the Epistle was ignorant of our Gospel is not
justified, the positive evidence that he made use of it is not
sufficiently clear to be pressed controversially.

* * * * *

A similar condition of things may be predicated of the Shepherd of
Hermas, though with a more decided leaning to the negative side.
Here again Dr. Keim [Endnote 273:1], as well as Canon Westcott
[Endnote 273:2], thinks that we can trace an acquaintance with the
Gospel, but the indications are too general and uncertain to be relied
upon. The imagery of the shepherd and the flock, as perhaps of the
tower and the gate, may, be as well taken from the scenes of the
Roman Campagna as from any previous writing. The keeping of the
commandments is a commonplace of Christianity, not to say of
religion. And the Divine immanence in the soul is conc