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ALBRIGHT *) a n d JOACHIM 2 ). JEREMIAS It is no less important that in the Qumran writings a rich source of material for comparison has been opened, which has proved at least that for the explanation of various Johannine ideas and motifs it is not necessary to look so far afield as has often been supposed 3 ). How positions are in process of changing m a y be clearly seen in an article b y the well-known writer, Bishop J. A. T. ROBINSON: " T h e New Look on the Fourth Gospel" 4 ). In it he argues that the suppositions which have long ruled the interpretation of the Fourth Gospel are increasingly being brought into question.

2) My conclusion thus f a r , 3 ) then, is that the Fourth Evangelist's eschatology is much more 'normal' than is often assumed 4) ; and that, where it is of an emphatically realised type, there the individualistic tendency of this Gospel is also at its most prominent ; and that the peculiar depth of the Fourth Gospel lies largely in its penetrating analysis of the meaning of individual relations with God in Christ. VII All this being said, we m a y now go back for a while, behind the eschatological question, to note how often, throughout the Fourth Gospel, it is the individual who is in question.

The first issue which here arises is whether the Prologue as we now have it is on the whole to be understood as a unity. , whether the Prologue is an original unity or an adaptation of an earlier composition or song, as many take it to be, which then m a y be described as the original Logos song or Logos hymn. There are, in turn, various opinions as to the source of this song. According to BULTMANN 2 ), it is of pre-Christian origin, deriving from the former disciples of John the Baptist. Following his reasoning, they applied the Logos name and Logos idea to their hero: namely, John the Baptist.

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20 MW Magnicon for ILC [tech rpt]


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