and teaching, he would confirm by giving his flesh for the life of the world. How does the redemption follow from that?
Farther: This is my body which is given for you (Luke xxii. 19). And he took the cup, saying, This is my blood of the New Testament, which is shed for many for the remission of sins (Matt. xxvi. 27-28).
Bidding his disciples farewell, with a cup of wine and bread in his hands, he says to them that he is supping with them for the last time and that he will die soon. “Think of me at your wine and bread; with your wine think of my blood, which will flow for you that ye may live without sin; with the bread think of the body, which I am giving for you.” Where is here the redemption? “He will die, will give his blood, will suffer for the people,” are the simplest kind of expressions. The peasants always say about martyrs and saints, “They pray, work, and suffer for us.” This expression means nothing more than that the saints intercede before God for the unrighteous and the sinful.
But that is not enough: they adduce as proof from the Gospel of John the following reflection of the author of the Gospel on the words of Caiaphas: And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation; and not for that nation only, but that also he should gather together in one the children of God that were scattered abroad (John xi. 51, 52).
It is evident that there are no indications in the Gospel, not to speak of proofs, about the redemption, if such words are adduced as proofs. Caiaphas predicts the redemption, and immediately afterward has Christ killed. That is all which is adduced from the Gospel in proof of the redemption of the human race by Jesus Christ.
After that follow proofs from Revelation and from the writings of the apostles, that is, from those books which
