Appendix 5

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Where the Gospels present us in Jesus with the image of a flawless char­acter—in the words of the writer to the Hebrews, “holy, guileless, undefiled, sepa­rated from sinners” (Heb 7:26)—modern criticism is driven by an inex­orable necessity to deprive Jesus of His sinless perfection, and to impute to Him the error, frailty, and moral infirmity that belong to ordinary mortals. In Schweitzer’s portraiture (compare op. cit.), He is an apocalyptic enthusi­astic, ruled by illusory ideals, deceiving Himself and others as to who He was, and as to the impend­ing end of the world. Those who show a more ade­quate appreciation of Christ’s spiritual greatness are still prevented by their hu­man­itarian estimate of His person and their denial of the super­natural in history from recognizing the possibility of His sinlessness. It may con­fidently be said that there is hardly a single writer of the modern school who grants Christ’s moral perfection. To do so would be to admit a miracle in human­ity, and we have heard that miracle is by the highest rational necessity ex­cluded. This, however, is pre­cisely the point on which the modern so-called “historical-critical” mode of presentation most obviously breaks down. The ideal of perfect holiness in the Gospels which has fasci­nated the conscience of Christendom for 18 centuries, and attests itself anew to every candid read­er, is not thus lightly to be got rid of, or explained away as the invention of a church gathered out (without the help of the ideal) promis­cuously from Jews and Gentiles. It was not the church—least of all such a church—that created Christ, but Christ that created the church.

The sinlessness of Jesus is a datum in the Gospels. Over against a sinful world He stands as a Savior who is Himself without sin. His is the one life in hu­manity in which is pre­sented a perfect know­ledge and unbroken fellow­ship with the Father, undeviating obe­dience to His will, unswerving devot­ion un­der the severest strain of temptation and suffering to the highest ideal of good­ness. The ethical ideal was never raised to so absolute a height as it is in the teaching of Jesus, and the miracle is that, high as it is in its unsull­ied pur­ity, the character of Jesus corresponds with it, and realizes it. Word and life for once in history perfectly agree. Jesus, with the keenest sensitiveness to sin in thought and feeling as in deed, is conscious of no sin in Himself, confesses no sin, disclaims the presence of it, speaks and acts continually on the assump­tion that He is without it. Those who knew Him best declared Him to be without sin (1 Pet 2:22; 1 Jn 3:5; compare 2Cor 5:21). The Gospels must be rent in pieces before this image of a perfect holiness can be effaced from them.

How is this phenomenon of a sinless personality in Jesus to be explained? It is itself a miracle, and can only be made credible by a creative miracle in Christ’s origin. It may be argued that a Virgin Birth does not of itself secure sinless­ness, but it will hardly be disputed that at least a sinless personality implies miracle in its production. It is precise­ly because of this that the mod­ern spirit feels bound to reject it. In the Gospels it is not the Virgin Birth by itself which is invoked to explain Christ’s sinlessness, but the supernatural conception by the Holy Spirit (Lk 1:35). It is because of this conception that the birth is a virgin one. No explanation of the supernatural element in Christ’s Person is more rational or credible (see below on “Nativity”).

If Jesus from the first was conscious of Himself as without sin and if, as the converse of this, He knew Himself as standing in an unbroken filial fellow­ship with the Father, He must early have become conscious of His special vocation, and learnt to dis­tinguish Himself from others as one called to bless and save them. Here is the true germ of His Messianic consciousness, from which everything subsequently is un­folded. He stood in a rapport with the Father which opened His spirit to a full, clear revelation of the Father’s will regard­ing Himself, His mission, the kingdom He came to found, His suffer­ings as the means of salvation to the world, the glory that awaited Him when His earthly work was done. In the light of this revelation He read the Old Testament Script­ures and saw His course there made plain. When the hour had come He went to John for baptism, and His brief, event­ful ministry, which should end in the cross, began. This is the reading of events which introduces consistency and purpose into the life of Jesus, and it is this we mean to follow in the sketch now to be given.