The Gospel of St. John--the "spiritual Gospel," as Clement already
calls it--is the charter of Christian Mysticism. Indeed, Christian
Mysticism, as I understand it, might almost be called Johannine
Christianity; if it were not better to say that a Johannine
Christianity is the ideal which the Christian mystic sets before
himself. For we cannot but feel that there are deeper truths in this
wonderful Gospel than have yet become part of the religious
consciousness of mankind. Perhaps, as Origen says, no one can fully
understand it who has not, like its author, lain upon the breast of
Jesus. We are on holy ground when we are dealing with St. John's
Gospel, and must step in fear and reverence. But though the breadth
and depth and height of those sublime discourses are for those only
who can mount up with wings as eagles to the summits of the spiritual
life, so simple is the language and so large its scope, that even the
wayfaring men, though fools, can hardly altogether err therein.

Let us consider briefly, first, what we learn from this Gospel about
the nature of God, and then its teaching upon human salvation.

There are three notable expressions about God the Father in the Gospel
and First Epistle of St. John: "God is Love"; "God is Light"; and "God
is Spirit." The form of the sentences teaches us that these three
qualities belong so intimately to the nature of God that they usher us
into His immediate presence. We need not try to get behind them, or to
rise above them into some more nebulous region in our search for the
Absolute. Love, Light, and Spirit are for us names of God Himself. And
observe that St. John does not, in applying these semi-abstract words
to God, attenuate in the slightest degree His personality. God _is_
Love, but He also exercises love. "God so loved the world." And He is