Its looseness of conception.
In the Apostolic Fathers and in the earlier Apologists we find indeed for the most part a practical appreciation of the Person of Christ, which leaves nothing to be desired; but as soon as they venture upon any directly dogmatic statement, we miss at once the firmness of grasp and clearness of conception which mark the writings of the Apostles. If they desire to emphasize the majesty of His Person, they not unfrequently fall into language which savours of patripassianism[[533]]. If on the other hand they wish to present Him in His mediatorial capacity, they use words which seem to imply some divine being, who is God and yet not quite God, neither Creator nor creature[[534]].
The Apostolic idea applied in later ages.
The Church needed a long education, before she was fitted to be the expositor of the true Apostolic doctrine. A conflict of more than two centuries with Gnostics, Ebionites, Sabellians, Arians, supplied the necessary discipline. The true successors of the Apostles in this respect are not the fathers of the second century, but the fathers of the third and fourth centuries. In the expositors of the Nicene age we find indeed technical terms and systematic definitions, which we do not find in the Apostles themselves; but, unless I have wholly misconceived the nature of the heretical teaching at Colossæ and the purport of St Paul’s reply, the main idea of Christ’s Person, with which he here confronts this Gnostic Judaism, is essentially the same as that which the fathers of these later centuries opposed to the Sabellianism and the Arianism of their own age. If I mistake not, the more distinctly we realise the nature of the heresy, the more evident will it become that any conception short of the perfect deity and perfect humanity of Christ would not have furnished a satisfactory answer; and this is the reason why I have dwelt at such length on the character of the Colossian false teaching, and why I venture to call especial attention to this part of my subject.
Style of this epistle.
Of the style of the letter to the Colossians I shall have occasion to speak hereafter, when I come to discuss its genuineness. It is sufficient to say here, that while the hand of St Paul is unmistakable throughout this epistle, we miss the flow and the versatility of the Apostle’s earlier letters.
Its ruggedness and compression,
A comparison with the Epistles to the Corinthians and to the Philippians will show the difference. It is distinguished from them by a certain ruggedness of expression, a ‘want of finish’ often bordering on obscurity. What account should be given of this characteristic, it is impossible to say. The divergence of style is not greater than will appear in the letters of any active-minded man, written at different times and under different circumstances. The epistles which I have selected for contrast suggest that the absence of all personal connexion with the Colossian Church will partially, if not wholly, explain the diminished fluency of this letter. |but essential vigour.|At the same time no epistle of St Paul is more vigorous in conception or more instinct with meaning. It is the very compression of the thoughts which creates the difficulty. If there is a want of fluency, there is no want of force. Feebleness is the last charge which can be brought against this epistle.