Expositor's Bible: The Epistles of St. John

by William Alexander

IV.

This passage supplies an argument (capable, as we have seen in the Introduction, of much larger expansion from the Epistle as a whole) against mutilated views, fragmentary versions of the Christian life.

There are four such views which are widely prevalent at the present time.

(1) The first of these is emotionalism; which makes the entire Christian life consist in a series or bundle of emotions. Its origin is the desire of having the feelings touched, partly from sheer love of excitement; partly from an idea that if and when we have worked up certain emotions to a fixed point we are saved and safe. This reliance upon feelings is in the last analysis reliance upon self. It is a form of salvation by works; for feelings are inward actions. It is an unhappy anachronism which inverts the order of Scripture; which substitutes peace and grace (the compendious dogma of the heresy of the emotions) for grace and peace, the only order known to St. Paul and St. John.[247] The only spiritual emotions spoken of in this Epistle are joy, confidence, "assuring our hearts before Him":[248] the first as the result of receiving the history of Jesus in the Gospel, the Incarnation, and the blessed communion with God and the Church which it involves; the second as tried by tests of a most practical kind.

(2) The second of these mutilated views of the Christian life is doctrinalism—which makes it consist of a series or bundle of doctrines apprehended and expressed correctly, at least according to certain formulas, generally of a narrow and unauthorised character. According to this view the question to be answered is—has one quite correctly understood, can one verbally formulate certain almost scholastic distinctions in the doctrine of justification? The well-known standard—"the Bible only"—must be reduced by the excision of all within the Bible except the writings of St. Paul; and even in this selected portion faith must be entirely guided by certain portions more selected still, so that the question finally may be reduced to this shape—"am I a great deal sounder than St. John and St. James, a little sounder than an unexpurgated St. Paul, as sound as a carefully expurgated edition of the Pauline Epistles?"

(3) The third mutilated view of the Christian life is humanitarianism—which makes it a series or bundle of philanthropic actions.

There are some who work for hospitals, or try to bring more light and sweetness into crowded dwelling-houses. Their lives are pure and noble. But the one article of their creed is humanity. Altruism is their highest duty. Their object, so far as they have any object apart from the supreme rule of doing right, is to lay hold on subjective immortality by living on in the recollection of those whom they have helped, whose existence has been soothed and sweetened by their sympathy. With others the case is different. Certain forms of this busy helpfulness—especially in the laudable provision of recreations for the poor—are an innocent interlude in fashionable life; sometimes, alas! a kind of work of supererogation, to atone for the want of devotion or of purity—possibly an untheological survival of a belief in justification by works.

(4) The fourth fragmentary view of the Christian life is observationism, which makes it to consist in a bundle or series of observances. Frequent services and communions, perhaps with exquisite forms and in beautifully decorated churches, have their dangers as well as their blessings. However closely linked these observances may be, there must still in every life be interstices between them. How are these filled up? What spirit within connects together, vivifies and unifies, this series of external acts of devotion? They are means to an end. What if the means come to interpose between us and the end—just as a great political thinker has observed that with legal minds the forms of business frequently overshadow the substance of business, which is their end, and for which they were called into existence. And what is the end of our Christian calling? A life pardoned; in process of purification; growing in faith, in love of God and man, in quiet joyful service. Certainly a "rage for ceremonials and statistics," a long list of observances, does not infallibly secure such a life, though it may often be not alone the delighted and continuous expression, but the constant food and support of such a life. But assuredly if men trust in any of these things—in their emotions, in their favourite formulas, in their philanthropic works, in their religious observances—in anything but Christ, they greatly need to go back to the simple text—"His name shall be called Jesus, for He shall save His people from their sins."

Now, as we have said above, in distinction from all these fragmentary views, St. John's Epistle is a survey of the completed Christian life, founded upon his Gospel. It is a consummate fruit ripened in the long summers of his experience. It is not a treatise upon the Christian affections, nor a system of doctrine, nor an essay upon works of charity, nor a companion to services.