We do not know exactly at what stage in his career the Evangelist grasped the idea of the Logos. We should be inclined to think comparatively late, from the fact that it has not been allowed to intrude into the historical portion of the Gospel. The various ideas which are summed up under the conception of the Logos appear there independently and in other connexions. As we have just seen, in St. Paul also and in the Epistle to the Hebrews the arch is fully formed before the key-stone is dropped into it. Whatever we may think about this, there is a close parallelism between the whole theology, including the Christology, of St. Paul and St. John. Both start from the thought of an Incarnation (John i. 14; Rom. viii. 3; Gal. iv. 4; Phil. ii. 7, 8; Col. i. 15; and with the latter part of the same verse, cp. Col. i. 19; ii. 9). In both St. John and St. Paul the union of the Son with the Father is not only moral but a union of essential nature (cp. John i. 1, 2, 14; x. 30, 38; xiv. 10, 11, 20; xvii. 21, 23 with 2 Cor. v. 19; Col. i. 13, 15, 19; ii. 9). Between the Son and the Father there is the bond of mutual love, of a love supreme and unique (that is the real meaning of μονογενής in John i. 14, 18; cp. xvii. 23, 24, 26 and Rom. viii. 3, 32; Eph. i. 6; Col. i. 13). As a consequence of this relation between the Son and the Father, which has its roots in the eternal past (John i. 1, 2; xvii. 5, 24), there was also complete union of will in the work of the Son upon earth (John v. 30; vi. 38; xiv. 31; xvii. 16: cp. Phil. ii. 8; Heb. v. 7, 8). Thus the acts of the Son are really the acts of the Father, the natural expression of that perfect intimacy in which they stand to each other (v. 19, 20; viii. 29; x. 25, 37, 38). The reciprocity between them is absolute, it is seen in the perfection of their mutual knowledge (vii. 29; viii. 19; x. 15; xvii. 25); so that the teaching of the Son is really the teaching of the Father (vii. 16; viii. 26, 28, 38; xii. 49, 50; xiv. 10, 24; xv. 15). What the Son is, the Father also is. Hence the life and character and words of the Son, taken as a whole, constitute a revelation of the Father such as had never been given before (vi. 46; xiv. 7-10: cp. i. 14, 18)[64]. Thus we are brought to another central idea of the Fourth Gospel, the function of the Son as revealing the Father. For this, again, we have a parallel in an impassioned passage of St. Paul: ‘The god of this world hath blinded the minds of the unbelieving, that the light of the gospel of the glory of Christ, who is the image of God, should not dawn upon them. For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake. Seeing it is God, that said, Light shall shine out of darkness, who shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ’ (2 Cor. iv. 4-6).