preceding sentence, the doctrine that Christ is the life as well as
the light of the world can be proved from St. John.[61] The world is
the poem of the Word to the glory of the Father: in it, and by means
of it, He displays in time all the riches which God has eternally put
within Him.

In St. John, as in mystical theology generally, the Incarnation,
rather than the Cross, is the central fact of Christianity. "The Word
was made flesh, and tabernacled among us," is for him the supreme
dogma. And it follows necessarily from the Logos doctrine, that the
Incarnation, and all that followed it, is regarded primarily as a
_revelation_ of life and light and truth. "That eternal life, which
was with the Father, has been _manifested_ unto us," is part of the
opening sentence of the first Epistle.[62] "This is the message which
we have heard of Him and announce unto you, that God is Light, and in
Him is no darkness at all." In coming into the world, Christ "came
unto His own." He had, in a sense, only to show to them what was there
already: Esaias, long before, had "seen His glory, and spoken of Him."
The mysterious estrangement, which had laid the world under the
dominion of the Prince of darkness, had obscured but not quenched the
light which lighteth _every_ man--the inalienable prerogative of all
who derive their being from the Sun of Righteousness. This central
Light is Christ, and Christ only. He alone is the Way, the Truth, the
Life, the Door, the Living Bread, and the True Vine. He is at once the
Revealer and the Revealed, the Guide and the Way, the Enlightener and
the Light. No man cometh unto the Father but by Him.

The teaching of this Gospel on the office of the Holy Spirit claims
special attention in our present inquiry. The revelation of God in
Christ was complete: there can be no question that St. John claims for