illumine it,[1] the salt that should preserve it.[2] In it, as in a great field, was to be reaped the harvest of good and bad men.[3] In the Johannine Logos philosophy we find this conception a part of the very structure of the philosophy that interprets the life of Jesus. The world needed him as Saviour, and, because of God's love, received him,[4] only to hate and reject him.[5] And yet he was its light, its life.[6] Gradually as the story of the defeat of Jesus grows darker, its opposition is more dwelt upon. The world lost the vision of its Saviour,[7] rejoiced at his departure,[8] hated and persecuted his followers.[9] That which should have been full of a divine harmony grows discordant, the abode of evil.
To all this the kingdom of Jesus stands in opposition. So far as this social environment is thus evil, it could not account for the disciples, still less for himself. Yet the contrast is helpful, for if the one kingdom be social, so must also be the other. Indeed, it is pretty clear that Jesus foresaw that his ideal society would be composed of members of the old. If, as it slowly grew in the midst of such surroundings, it was to suffer, it nevertheless was to be cheered by its founder's victory and expect likewise to conquer[10]—if not in this age, at least in the next. But its very conquest would be thus that of a new over an old social order. This is the substance of the vision in what is perhaps an early Christian emendation of a Jewish apocalypse, "the kingdoms of the world are become the kingdom of our Lord and his Christ."[11]
4. It is in this contrast, also, that the general character of the new Christian social order is most distinctly seen. The old is evil; the new is ideal. The old is under a prince who is to be judged;[12] the new is of God. The members of the one are dominated by selfish ambition; those of the other are not so to be but are to seek greatness in service.[13] Within one there is to be found the
