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Updated: July 10, 2025
Keim, it will be remembered, argues against the Johannean authorship of the Gospel, and yet on this particular point he seems to be almost an advocate for the side to which he is opposed. John. There is room for another opinion.
"Turn then," they say, "to the account of the events which are alleged to have happened upon the morning of the Resurrection, as given in the fourth Gospel: and assume for the sake of the argument that that account, if not from John's own hand, is nevertheless from a Johannean source, and virtually the work of the Apostle.
The misfortunes of which you spoke, proceed from ignorance and not from any wicked action. This is perfectly compatible with every word of the Johannean narrative. There is ample room for this. The predetermined object of the miracle, says St.
How could it possibly have happened that a record of the highest value, on account both of its fulness and extreme antiquity, should have perished, and have been superseded by four later and utterly unauthentic productions, one its junior by at least 120 years, and each one of these deriving from it only a part of its teaching; the first three, for no conceivable reason, rejecting all that peculiar doctrine now called Johannean, and the fourth confining itself to reproducing this so-called Johannean element and this alone?
It is obvious that if he is quoting St. John the quotation is throughout paraphrastic. And yet it is equally noticeable that he does not use the exact Johannean phrase, he uses others that are in each case almost precisely equivalent. John of the saying respecting spiritual regeneration with the same strangely gross physical misconception.
It is out of the question that this only should have been present to the mind of the writers; and, in view of the repetition of Nicodemus' misunderstanding by Justin and of the baptism by water and Spirit in the Clementine Homilies, it seems equally difficult to exclude the reference to St. John. It is in fact a Johannean saying in a Matthaean framework.
This passage of the Epistle of Polycarp is the earliest instance of the use of the word 'Antichrist' outside the Johannean writings in which, alone of the New Testament, it occurs five times. There is naturally a certain hesitation in using evidence for the Epistle as available also for the Gospel, but I have little doubt that it may justly so be used and with no real diminution of its force.
WE are NOT ignorant; we KNOW that Christ died, inasmuch as we have the testimony of all the four Evangelists to this effect, the testimony of the Apostle Paul, and through him that of all the other Apostles; we have also the certainty that the centurion in charge of the soldiers at the Crucifixion would not have committed so grave a breach of discipline as the delivery of the body to Joseph and Nicodemus, unless he had felt quite sure that life was extinct; and finally we have the testimony of the Church for sixty generations, and that of myriads now living, whose experience assures them that Christ died and rose from the dead; in addition to this tremendous body of evidence we have also the story of the spear wound recorded in a Gospel which even our opponents believe to be from a Johannean source in its later chapters; and though, as has been already stated, this wound cannot be insisted upon as in itself sufficient to prove our Lord's death, yet it must assuredly be allowed its due weight in reviewing the evidence.
This Epistle shows little or no trace of the peculiar Johannean teaching or tradition of the Apostle who survived all the others; so, unless he had received his Christian teaching some years before the Martyrdom of the two Apostles Peter and Paul, that is, some time before A.D. 68, probably many years, I do not see that there can have been the smallest ground even for the tradition of the very next generation after his own that he knew the Apostles.
Again, he endeavours to show that Plato held the doctrine of a Trinity. He is proving that Plato had read the books of Moses: Now unquestionably, so far as expression of doctrine is concerned, these passages from Justin are the developments of the Johannean statements. The statements in St.
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