in CHRISTOTHERAPY 111
and if we want to see Jesus for ourselves we can only do so by first entering into the experience of Him through which these men passed. To do this it is necessary for us to immerse ourselves in the Gospels. Now what has been of primary importance in world history, and especially for the Christian religion, is not any isolated action or saying of Jesus, but the totality of His life, death and resurrection. While it can be said with confidence that He was in no sense an innovator, it is the majestic ' whole ' which is significant; the fact that here moral dicta were something more than barren formulae worked out in the classroom or study ; that they were expressions of aspects of His life which could be experienced day after day by those with whom He came into contact and that they were the interpretation in language of His own inner state and of His dealings with men. The impression made by the totality of the Christ life upon a professedly unreligious man, the nineteenth-century agnostic, John Stuart Mill, is clearly shown by the following quotation : ' Not even now would it be easy for an unbeliever to find a better translation of the rule of virtue from the abstract to the concrete than to endeavour so to live that Jesus Christ would approve his life! ' The idea was put more trenchantly by Irenaeus, a second-century theologian, who, replying to the question asked by the Marcionites and by Jewish scholars ever since, ' What new thing did Jesus bring ? ' answered, ' He brought everything new by bringing Himself'.
Evidently, then, there must inevitably be a feeling of artificiality about any study which attempts to treat of one aspect of Jesus' ministry, in the present instance the healing work, in separation from the rest; they are inextricably bound up with each other the healing has its raison d'etre in the teaching and character, while