assumed by modern liberalism and by Christianity toward Jesus the Lord. Liberalism regards Him as an Example and Guide; Christianity, as a Saviour: liberalism makes Him an example for faith; Christianity, the object of faith.
This difference in the attitude toward Jesus depends upon a profound difference as to the question who Jesus was. If Jesus was only what the liberal historians suppose that He was, then trust in Him would be out of place; our attitude toward Him could be that of pupils to a Master and nothing more. But if He was what the New Testament represents Him as being, then we can safely commit to Him the eternal destinies of our souls. What then is the difference between liberalism and Christianity with regard to the person of our Lord?
The answer might be difficult to set forth in detail. But the essential thing can be put almost in a word—liberalism regards Jesus as the fairest flower of humanity; Christianity regards Him as a supernatural Person.
The conception of Jesus as a supernatural Person runs all through the New Testament. In the Epistles of Paul, of course, it is perfectly clear. Without the slight doubt Paul separated Jesus from ordinary humanity and placed Him on the side of God. The words in Gal. i. 1, “not from men nor through a man but through Jesus Christ and God the Father who raised Him from the dead,” are only typical of what appears everywhere in the Epistles. The same contrast between Jesus Christ and ordinary humanity is everywhere presupposed. Paul does indeed call Jesus Christ a man. But the way in which he speaks of Jesus as a man only deepens the impression which has already been received. Paul speaks of the humanity of Jesus apparently as though the fact that Jesus was a man were something strange, something wonderful. At
