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Updated: May 16, 2025
On the other hand, the Church and the Sacraments, still predominantly implicit in the Synoptists, and the subjects of costly conflict and organization in the Pauline writings, here underlie, as already fully operative facts, practically the entire profound work.
I would not infer from this that the Jesus of the Fourth Gospel belonged to a different age from the Jesus of the Synoptists, but I would venture to say that the Fourth Evangelist would be easier to defend if he held this theory. The Johannine Jesus ought to have belonged to a different aeon. Well, then, it is reasonable to turn for guidance and help to the East.
Of these three stages of Christology, the last becomes entirely irreconcilable with the first; and nothing can better illustrate the uncritical character of the synoptists than the fact that the assumed descent of Jesus from David through his father Joseph is allowed to stand side by side with the account of the miraculous conception which completely negatives it.
Renan, too, conjectures something special: "It must be acknowledged," he says, "that John's narrative is of an essentially different kind from the accounts of miracles of which the Synoptists are full, and which are the outcome of the popular imagination.
Yet it gives us, substantially, the Spirit-Christ, the Heavenly Man; and the growth, prayer, temptation, appeal for sympathy, dereliction, agony, which, in the Synoptists, are still so real for the human soul of Jesus Himself, appear here as sheer condescensions, in time and space, of Him who, as all things good, descends from the Eternal Above, so that we men here below may ascend thither with Him.
The end of St. Mark's gospel has been lost, and the last few verses are a summary of the accounts in the other gospels concerning the post-resurrection appearances of the Lord. John's version is, of course, less historical than the synoptists, and puts the last appearance at the sea of Tiberias.
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