Chapter XVIII: Introduction: , ON NEW TESTAMENT CRITICISM, by Prof

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Footnotes.

1 – Also the alteration of the original question (St. Mark x. 3),
“Is it lawful for a man to put away his wife?” by the
addition of the words “for every cause” (Matt. xix. 3) is
most significant.

2 – _De Gest. Pelag._ v. (15).

3 – 2 Cor. iii. 6.

4 – Rom. vii. 9.

5 – _De Sp. et Lit._ 34.

6 – See especially St. John i. 4‒12, Rom. ii. 14‒16,
Acts xvii. 22‒31.

7 – Mill’s _Three Essays on Theism_, p. 255. Pusey’s _Univ.
Sermons_, 1864‒72, “God and human independence,” p. 10,
note 1.

8 – The Sermon with the parallel passages is given at length in
Appendix I., pp. 202 ff.

9 – If the reading, and not the margin, of the R.V. be right in
Mark x. 23, 24.

10 – St. John xiv. 26.

11 – St. Matt. vii. 28.

12 – Acts xvii. 31; 1 St. John iii. 2‒3.

13 – Wisdom ii. 12 ff.

14 – Job i. 21.

15 – 1 Tim. vi. 8.

16 – Phil. ii. 7, 2 Cor. viii. 9.

17 – 2 Cor. vi. 10, 1 Cor. iii. 21.

18 – Gal. vi. 5.

19 – Gal. vi. 2.

20 – St. Matt. viii. 17.

21 – St. John xii. 24, 25.

22 – 2 Cor. i. 4.

23 – 2 Cor. vii. 10.

24 – _Institutes_, ix. 11.

25 – 1 Peter ii. 23

26 – Ps. xxxvii. 29.

27 – St. James ii. 15‒16; 1 John iii. 16‒18.

28 – Ps. xviii. 24‒26.

29 – St. Matt. xviii. 23 f.

30 – Rom. v. 7.

31 – Job xlii. 5, St. Luke v. 8; and cf. the vision which is the
beginning of purification after death in Cardinal Newman’s
_Dream of Gerontius_.

32 – Hebr. xi. 27.

33 – St. Matt. x. 34.

34 – Rev. iii. 15‒16. These words mean, I think, not “I would
that ye, the Church of Laodicea, were either morally worse
than ye are or morally better”; but “I would that either
ye were not Christians at all or better Christians.”

35 – _C. hær._ iv. 13. 4.

36 – _Quæst. 73 in Exod._

37 – Hebr. xii. 16.

38 – This is drawn out in Appendix ii., p. 218.

39 – 2 Chron. xix. 5 8, cf. Josephus _Antiq._ IV. viii. 14.

40 – _Did._ xiv. 2.

41 – Cf. vi. 1, “in order to be seen of men,” where the phrase
is the same and describes the deliberate motive.

42 – St. Mark viii. 38.

43 – See App. iii. p. 227. Duty of the Church with regard to
divorce.

44 – And it cannot be overlooked that in one of the passages of
St. Paul’s epistles where the law of the indissolubility
of marriage is stated (Romans vii. 1‒3) he is referring to
the _Jewish_ law (see ver. 1) which confessedly admitted
exceptions, and yet he does not allude to them.

45 – Lev. xix. 12; Deut. vi. 13; Amos viii. 14.

46 – St. Matt. xxiii. 16‒20.

47 – Ch. v. 12.

48 – 2 Cor. i. 17, 18.

49 – Is. lxvi. 1; Ps. lviii. 2.

50 – St. Matt. xxvi. 63.

51 – St. James i. 20.

52 – I owe this thought, I believe, to an address given by the
Dean of Chichester.

53 – St. Mark xiv. 57‒8.

54 – St. John ii. 19.

55 – 1 St. Peter ii. 23.

56 – St. Matt. xviii. 15.

57 – St. John xviii. 22‒23.

58 – Acts xxv. 10‒11, cf. xvi. 37.

59 – 1 Cor. vi. 7.

60 – The story is given from a Norman-French poem of the time
of Henry III, probably by a Westminster monk; see _Lives
of Edward the Confessor_, Rolls Series, iii. pp. 53, 207.

61 – _Didache_ 1. It must not be forgotten that both St. John
(1 John iii. 17) and St. James (ii. 15‒16) are speaking of
helping “a brother” or “sister,” i.e. a fellow-Christian.
And in those days there was an immense probability that
a member of the Christian society would be one who had
character enough to profit by help. But it soon became
necessary to “organize charity” by desiring the faithful
to give only indirectly through the bishop.

62 – From the days of the sub-apostolic Hermas, who makes the
responsibility rest wholly with the recipient of alms.

63 – Overton’s _Life and Opinions of W. Law_, p. 244.

64 – e.g. Job xxxi. 29; Exod. xxiii. 4.

65 – _Lectures on the O.T._ viii. 2, p. 188.

66 – “Disfigure” or possibly “conceal” their faces, so that by
a form of dress drawn over the face they may be shown to be
persons going about as penitents.

67 – e.g. St. Matt. xvii. 21; St. Mark ix. 29; 1 Cor. vii. 5.

68 – 1 Cor. ix. 27; 2 Cor. xi. 27.

69 – Gal. iv. 6.

70 – Hebr. xii. 22.

71 – It is not improbable, as has been recently suggested
by Mr. Chase (see below, p. 135), that this expression,
occurring side by side with “this day,” is due to the use
of the prayer both morning and evening. In the morning
Christians prayed “give us our bread to-day,” and in the
evening “give us our bread for to-morrow.”

72 – The difficulty experienced in regard to this clause by the
early Christians is well known. I may refer to Mr. Chase’s
_Lord’s Prayer in the Early Church_ (Texts and Studies,
Cambridge, 1891), pp. 60 ff. Mr. Chase also points out
the close resemblance between the “Lord’s Prayer” and our
Lord’s own language of prayer or about prayer in the time
of the passion. “Father ... Thy will be done....” “Pray
that ye enter not into temptation.” “I pray that thou
shouldest keep them from the evil one.” There are other
resemblances perceptible in the prayer recorded in
St. John xviii.

In the original language used by our Lord “_Lead_ (us not
into temptation”) and “_Enter_ (into temptation”) would
only be different forms of the same verb.

73 – 1 Cor. iii. 22, 23.

74 – St. John vii. 49.

75 – St. Matt. xviii. 15‒18.

76 – St. John xx. 23.

77 – 1 Cor. v.

78 – 1 Thess. v. 21.

79 – 1 John iv. 1.

80 – Gal. i. 9; 2 John 10‒11.

81 – Rom. viii. 14.

82 – St. Luke vi. 37‒38.

83 – Col. i. 28.

84 – The reference is to the saying of Hillel, “What to thyself
is hateful, to thy neighbour thou shalt not do; this is the
whole law and the rest is commentary” (cp. _Tobit_ iv. 15;
_Did._ i. 3), and to the similar maxim suggested by Plato
and current among the Stoics.

85 – Rom. xiii. 9.

86 – St. Luke xiii. 23‒49; St. John xxi. 21‒22.

87 – St. John ii. 23‒25.

88 – St. Matt. xvi. 17.

89 – Those not occurring continuously in chap. vi. are printed
in italics.

90 – This is a higher moral principle than that Jewish method
of “making a fence to the law,” which is expressed in
the _Didachè_ 3. “Be not prone to anger, _for anger
leads to murder_.... Be not lustful, _for lust leads
to fornication_.” The wrong condition of the will is,
according to our Lord, itself the evil, apart from what
it may lead to. What is needed is not merely outward
respectability or conformity, but a right spirit.

Humility both towards God and towards our fellow-men is
simply the recognition of the truth about ourselves.

92 – It can hardly, however, be denied that there are rare
cases where untruthfulness in word becomes a duty owing
to the social evil which verbal truthfulness would involve.
Thus almost all men would think it right to lie to a
would-be murderer in order to save a life. I twice heard
the late Master of Balliol, who had great moral common
sense, in answer to the question what he would do in such
a case, reply: “I suppose I should tell the lie, but I
had rather not think about it beforehand or justify it
afterwards.” This is the best answer in regard to such
quite abnormal cases. But there are certain more normal
cases where professional reserve involves something
approaching untruthfulness. The lawyer, doctor, or Cabinet
Minister may be asked a question which ought not to be
asked, and have no alternative but to give some more or
less misleading answer, or in effect disclose (even by
silence or refusal to answer) a professional secret. The
“seal of the confessional”――imposed on the clergy (with
a gradually increasing stringency) by the general law of
the Church and by the Anglican canons of 1603 (c. 113)――is
an intensified case of such professional obligation of
secrecy. In such cases the possible moral evil is reduced
to a minimum if society recognizes that what is known
under a “seal,” sacramental or professional, is not
included in the knowledge which is recognized in social
life. I have written the above because if there are
circumstances, however rare, where a man would not act
on the ordinary obligation of candid speech he had better
give general public notice of it. But I cannot feel
satisfied with the reasonings of moralists, Jesuit,
Anglican or Protestant, about the morality of the matter.
E.g. Newman Smyth, _Christian Ethics_ (Clark, Edin. 1892),
pp. 388 ff.

93 – Eph. iv. 28; 1 Tim. vi. 17, 18; James v. 4.

94 – The account of our duty to God and our duty towards our
neighbour in our Catechism is, when quoted correctly (“in
that state of life into which it _shall_ please God to
call me”) and interpreted rightly (“betters” not meaning
“those keeping carriages”), admirable, but of course very
short.

95 – It is perhaps hardly fair to say more than this.
Christ simply exempted a particular case from a general
prohibition, leaving the Church free in regard to it.

Transcriber’s Notes.

The following corrections have been made in the text:

Page 176:
Sentence starting: The Christian is to be....
– ‘Christain’ replaced with ‘Christian’
(The Christian is to be)

Page Index:
Sentence starting: Sanhedrin....
– ‘Sanhedrim’ replaced with ‘Sanhedrin’
(Sanhedrin, nature of,)