The Johannine Problem
Christianity as Bhakti Marga : A Study in the Mysticism of the Johannine Writings. By A. J. Appastuny. (Macmillan. 4s. 6d.) Born chronologically and philosophically the New Testament canon is closed by two great outbursts of poetry, in which the universal character of its revelation achieves sublime expression. Christian tradition, insisting on ascribing these disparate works to the same hand, shows at least its sense of some implicit connexion between them. And indeed the Johannine writings, with their supernatural colour, their imaginative vision of the exalted and eternal Christ, do seem to stand over against the more sober narratives and letters which make up the rest of the book : revealing an aspect of primitive Christian life and feeling which we could never have deduced from the Synoptic 'writers, and hardly from the epistles of St. Paul—an the one hand its prophetic and charismatic character, on the other its sacramental mysticism.
Even to say this is to indicate that capital distinction between the two books which makes their attribution to one author so difficult. Though doubtless both writers were Jews, they seem to have been Jews of widely differing outlooks. The Apocalypse requires a thoroughly Hebraic conception of God, history and human life. For the prophet of Patmos, God is the utterly transcendent Sovereign of the Universe and Ruler of Nations, who sits on a throne .set in Heaven, far removed front the dooms and tribulations of earth. The Heavenly City is still Jerusalem ; the redeemed are identified with the tribes of Israel. But for the Evangelist, God is Spirit ; and hence independent of all spatial and national conceptions. The outlook here is deeply influenced by Hellenistic thought ; salvation is rebirth into the supernatural life, through union with the Divine Son—that eternal Thought of the Father who " was in the world, and the world was-made by him, and the world knew hint not." " Can such a figure," says Dr. Carpenter, " be represented with hair as white as wool and eves of flame . . . is it not evident that the two books are conceived in far distant spheres of thought, and can the interval have been leaped by the sante mind ? "
That, of course, is a question to which critics of equal eminence have given very different answers ; for perhaps no group of writings in the world have had to endure so many incompatible interpretations as the Johannine books. Dr. Carpenter's own answer gives the Apocalypse to an early Christian prophet named John, probably writing in Domitian's reign ; and finds in the Fourth Gospel the peculiar teaching of a Christian fellowship, perhaps gathered round John the Elder of Ephesus. His argument is supported by a wealth of exact scholarship ; making this book the most valuable contribution to Johannine literature that has appeared in recent years. It is divided into two parts, the first and shortest dealing with the Apocalypse, whilst the rest is devoted to a careful and illuminating analysis of the Gospel, with a short appendix on the Epistles of John.
Both parts are packed tight with the results of their author's explorations and meditations. Especially in dealing ma, the Apocalypse, Dr. Carpenter's knowledge of the queer jumble of beliefs prevalent in the first century helps him to elucidate much of the astrological, numerical, and other symbolism of the book. Though the exact meaning of 666 cannot now matter much to any soul, yet accurate knowledge of the origin of symbols is important, indeed essential, if we wish to understand the literature in which they appear. Dr. Carpenter's researches in this field prove how little original language there is in Christianity ; how entirely its originality consists in the Spirit with which its forms are filled. We have our treasure in earthen vessels, often of archaic shape.
Dr. Appasamy has produced in Christianity as Bhakti Illmga a specialist study of the Gospel of St. John which is of extraordinary interest to students of mystical ideas. The point of view here is nearer orthodox tradition than that which Dr. Carpenter adopts. The gospel is considered as giving a substantially true picture of Jesus ; though it is a picture in which the reports of eye witnesses and meditation of the writer are woven together, and history is seen in the light of Eternity. Di. Appasamy begins by pointing out that Johannine Christianity has a special attraction for the Indian mind ; and that this is because the type of mystical devotion known as Bhakti—the " way of love " which inspires Vaish- navite religion, and is best known to English readers in the songs of Nanak and Kabir—has many close affinities with the Christocentrie mysticism of St. John. The same ardent personal devotion, the same sense of an indwelling Presence, the same loving dependence and desire for union, are found in both. It is even possible, he thinks, to interpret Johannine doctrine in Bhakti terms ; and thus to determine " what theological relation the Fourth Gospel bears to the doctrine; and ideals, the wistful longings and the assured results of Hindu thought." To this end some of the chief conceptions of the -Evangelist are studied in succession, with frequent references to Indian religious literature. The identity of thought and feeling disclosed is often remarkable ; as is shown with special clearness by Dr. Appasamy in his beautiful discussion of the Christian and Hindu concepts of beatitude or mystic joy as the supreme attribute of God. Yet still note remarkable are the differences. The sharp contrast between the deep tranquillity, the non-ecstatic character of Johannine love, and the unbridled emotionalism which constantly appears in the acts and words of the Bhakti saints ; the close con- nexion maintained by John between the mystical and ethical life, between history and spiritual experience ; the entire avoidance of pantheism—all these are found to mark s' " Christian Bhakti " from even the noblest forms of Mai spirituality. In his careful discriminations, restrained fen-4)117 and intense religious realism, Dr. Appasamy frequent!` reminds us of the teaching of Baron von Hugel ; to whos memory he dedicates this admirable little book.
EVELYN
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