Now I know that there are many who will not agree with me; I know also that the position is not easy to prove, though, as we shall see, I believe that there are a number of definite facts that at least suggest it. But for myself I suspect so strongly as to be practically sure that in these processes of thought the apostolic theologians, as we may call them, were not altogether original. They were not without a precursor; they did not invent their ideas for the first time. I believe that we shall most reasonably account for the whole set of phenomena if we suppose that there had been intimations, hints, _Anhaltspunkte_, in the discourses of our Lord Jesus Christ Himself. We have as a matter of fact such hints or intimations in the Fourth Gospel. The Evangelist may have expanded and accentuated them a little—he may have dotted the i’s and crossed the t’s—but I believe that it is reasonable to hold that they had been really there. The Founding of Christianity is in any case a very great phenomenon; and it seems to me simpler and easier, and in all ways more probable, to refer the features which constitute its greatness to a single source, to the one source which is really the fountain-head of all. Without that one source the others would never have been what they were. The fact that St. Paul and the Epistle to the Hebrews had substantially arrived at a Logos doctrine before any extant writing has mentioned the name, seems to throw light on the order of thought by which the Fourth Evangelist himself arrived at his doctrine of the Logos. It is the coping-stone of the whole edifice, not the foundation-stone. It is a comprehensive synthesis which unites under one head a number of scattered ideas. From this point of view it would be more probable that the Prologue to the Fourth Gospel was a true preface, written after the rest of the work to sum up and bind together in one mighty paragraph the ideas that are really leading ideas, though scattered up and down the Gospel. Whether it was actually written last does not matter. What I mean is that the philosophic synthesis of the events recorded in the Gospel came to the Evangelist last in the order of his thought; the order was, history first and then philosophic synthesis of the history. No doubt the synthesis was really complete before the Apostle began to write his Gospel; the writing of the Prologue may or may not have followed the order of his thought. It may have been, as Harnack thinks, a sort of commendatory letter sent out with the Gospel; or it may be that the Gospel was written out in one piece upon a plan present from the first to the writer’s mind. The order of genesis and the order of production do not always coincide; and it is really a very secondary consideration whether in any particular instance they did or not.