t^^.^-^:^^ THE GOD-MAN Qebs fy 6 A670S. Kal 0 A670S fiev Srj, 81 i]VTiva alriav y'evecriv Kal to jrfiv toSc 6 £vvi66vos' tovtov 8' Iktos &v rravrm o ti jxdXicna yevka-Qai e/3ovXq6r) trapaTrXrja-i.a, eaimo, K.T.X. THE MEANING OF SONSHIP IN GOD 5 In the New Testament one of the coequal Persons in God is called Son ; and, as Scripture is our only source of knowledge as to the name, we may presume it intends to teach us what conception that name conveys. In the Epistle to the Hebrews Sonship is said to involve two mutually dependent ideas — origin and subordination. We have the former stated, according to the interpretation first suggested by Origen,1 in 1 In Comm. in Joan., torn. I. § 32, he explains orjjue/oov in Hebrews i. 5 as denoting timeless ex istence. " To God del eWt rb a-rjfiepov." The same view is accepted by Athanasius, Or. I. c. Arian., § 14 : et Se dtSiov yevvrjfm rov Hdrpos Xeyerai, KaXZs AeyeTai, 'and in De Deer., § 13, he has the same doctrine. So Cyril of Jerusalem, Cat, xi. 5 ; and Augustine, Enarr. in Ps., ii. : "6Quamquam etiam possit ille dies in prophetia dictus videri, quo Jesus Christus secundum hominem natus est, tamen hodie quia praesentiam significat atque in aeternitate nee praeteritum quidquam est, quasi esse desierit, nee futurum, quasi nondum sit, sed praesens tantum, quia 6 THE GOD-MAN ch. i. 5 : " Thou art My Son : this day have I begotten thee"; and in ch. v. 5, the same words, cited from a Messianic psalm, clearly indicate the Son's subjection to the Father, even before " the days of His flesh." We accept these two verses as a declaration of the Son's eternal generation and, in consequence of His filial origin, personal subordination. The origination of the Son is expressed in ch. i. 5, " My Son," and His subordination in the ninth verse, " My God." In Philippians ii. 6 the Apostle Paul speaks of the Person, who took the form of a servant, as " being in the form of God " ; and Bengel,1 with his usual quidquid aeternum est semper est ; divinitus accipitur secundum id dictum, ego hodie genui te, quo sempi- ternam generationem virtutis et sapientiae Dei, qui est unigenitus Filius, fides sincerissima et catholica praedicat." 1 On Phil. ii. 6, ev fwpv tyjv irpbs avrbv TavTorrjTa, p.6v(p Se Siatpepmv Tip alTiary. Cf. also III. xvi. 2 John v. 26. IDENTITY OF GOODNESS IN GOD &• MAN 21 contains the apparent self-assertion of Jesus, together with His real self-denial. When He says that the Son has life in Himself, He is no " boaster," but honours God, who has bestowed this great gift on Him ; and He affirms at the same time His own God- sent mission, because He has received the gift in order to give it to others, who will always have it not in themselves, but in the giver, and cannot therefore hand it on to others as if it were their own. What we have come to is the identity of moral goodness in God and in man. The Son possesses this ethical nature under one aspect, and the Father under another ; and that by reason of the Fatherhood of the latter and the Sonship of the former. We may call this difference a governmental relation. Ethics implies government, not in the sense of forcible subjection, nor in 22 THE GOD-MAN the sense of optional submission, but in the sense of voluntary, but necessary, economy. As Waterland says, "supremacy of office, by mutual agreement and voluntary economy, belongs to the Father, while the Son out of voluntary condescension submits to act minis terially or in capacity of mediator. And the reason why the condescending part became God the Son rather than God the Father is because He is a Son, and because it best suits with the natural order of persons, which had been reversed by contrary economy." 1 Perhaps Waterland does not sufficiently em phasise the ethically necessary subordination as implied in the "natural order of persons." The actual command of the Father to the Son was matter of loving and free council in the Trinity. But that assumes a prior 1 Waterland's Works, vol. iii. p. 2, Oxford, 1823. THE FATHERHOOD AND THE SONSHIP 23 necessity arising from sonship, which of course was not of constraint, but was the willing obedience of the Son. As in the case of every moral goodness, the act is at once necessary and free. The Fatherhood and the Sonship are necessary relations within the Trinity ; the actual economy to which we have referred is gracious and voluntary. But Father and Son are, in consequence of this economy, in the relation of one who has authority to command and one who naturally ministers and obeys. There is a woTureta, or constitution, established between them. Here comes the objection to Dr. Martineau's striking remark, " that He who is the Son in the one creed is the Father in the other." " The Father is God in His primaeval essence," he continues, " while the Son is God speaking out in phenomena and fact." 1 According to 1 A Way out ofthe Trinitarian Controversy, cited 24 THE GOD-MAN this, the Father is unknown and unknowable, absolute and unconditioned. But, if so, He cannot be Father, which brings Him into relation, and implies His being revealed in His Son. He has revealed Him not as God simply, which would on the part of the Son be self-revelation, but as Father ; and He has said that " no man knoweth the Father save the Son," but has also added that " He knoweth the Father to whomsoever the Son willeth to reveal Him." If we say that the Father is unknown until He is revealed in the Son, we are expressing one of the truths of Christianity. In this respect we are all " con tent to remain Agnostics" ; or, as Hooker said, " Our soundest knowledge of the Most High is to know that we know Him not indeed as He is, neither can know Him." That revela- by Dr. Whiton, who accepts Martineau's statements, Gloria Patri, p. 26. INCARNATION AND IMMANENCE OF GOD 25 tion which the Son brings us of the Father is certified to us by a power, which the New Testament calls faith. This is a very different thing from the assertion that "the power which the Universe manifests to us is utterly inscrutable, in which the difference of subject and object disappears." Christ reveals God by telling us that He is Father. We cannot, therefore, when we speak of the Incarnation, think of it as meaning nothing more than the immanence of God in the world. It is perfectly true that the doctrine of God's immanence makes the doctrine of the Incarnation possible. Athanasius says : " There is but one form of Godhead, which is also in the Word ; and one God, the Father, existing by Himself according as He is above all, and appearing in the Son according as He pervades all things (jcaX ev to} vim Be tyaivofievo*? Kwrh to Bih 26 THE GOD-MAN irdvTav Sitf/ceiv), and in the Spirit as in Him He acts in all things through the Word."1 The Incarnation is a special form of God's immanence (eVvTra/aft?). In Robertson's Introduction to Athanasius the following remarks are pertinent : " Deny His im manence, and you have only the God of polytheism, at an infinite distance from the creature, a God that cannot come into touch with the universe except through a Logos, who is Himself a creature, and needs himself a medium between Him and God. But if the creature is the habitation of God, the immanent God can come still nearer to the creature ; He can not only dwell in His creation, but can become a creature ; God 1 Or. III. c. Arianos, § 15. Apparently Atha nasius intended this to be an exposition of Ephesians iv. 6. But the words " over all, and through all, and in all " must be closely connected with " One God and Father," and cannot refer to " the one Spirit and the one Lord." LUTHER'S DOCTRINE 27 can become incarnate. Thus is reconciled the transcendence with the immanence of God."1 Here we recall Luther's great saying, " Finitum capax infiniti?* He means that the finite is capable of receiving the infinite because of God's ethical nature. In the importance he ascribed to love as the essence of God, he was anticipated by Richard of St. Victor.8 As Dorner4 describes Luther's doctrine, " God is not content with the glory of being the Creator of all creatures. He seeks also to be known in what He is inwardly. His glory is His love, which seeks the lowly 1 Translation of Athanasius, p. Ixxii. I have adopted Robertson's excellent version throughout. 2 Cf. Frank, Die Theologie der Concordienformen, vol. iii. p. 233 sqq. It is the Scktikos of Iren., iv. 75. 3 Richard combined Mysticism and Scholasticism. Cf. Vaughan's Hours with the Mystics, book v., chap. ii. 4 History of Protestant Theology, I. p. 199 (E. T.) 28 THE GOD-MAN and the poor." This Luther calls the New Wisdom. In the old language creature signifies something which is infinitely separ ated from the highest divinity, so that the two are directly opposed to one another, and mutually exclusive. The old wisdom had led Europe a second time to a doketic Christ. But Athanasius and Luther went back to a still older wisdom, which would combine the transcendent with the immanent God : transcendent, that He may be imma nent ; Christ for us, that He may become Christ within us. Hence the error of Mr. Fiske's statement that the belief in the immanence of God must destroy the con ception of His transcendence. In fact, the latter conception is equally necessary with the former, before we can have all the ethical ideas about God. There is a polytheistic immanence as well as a monotheistic. When THE TRANSCENDENCE OF GOD 29 the savage believes that hatchets have souls, or when the ancient Arab idolater believed that the Deity dwelt in a boulder stone,1 the soul and the Deity were regarded as imma nent, but non-moral, just as, on the other hand, the transcendent gods of Epicurus were not moral nor immoral, but non-moral. Even the doctrine of the immanence of God we must combine with the language that embodies God's transcendence.2 Christ 1 W. R. Smith, Religion of the Semites, p. 189. 2 Theologians usually define immanence as "what is internal and subjective in God," and distinguish the immanent from the transitive attributes, which " respect and affect things and beings outside of God." But this seems to make " immanent " synonymous with " absolute," which they define as " what exists in no necessary relation to things outside of God." At least, this is not the meaning in which we have spoken of God's immanence, but rather as the free or intensive omnipresence of the Most High. In Systematic Theology, p. 133 Strong uses the term in this sense. 1 30 THE GOD-MAN reveals the immanent God. He addresses Him as "Our Father" because immanent, but He adds, " which art in heaven" because the Father is transcendent. In both aspects God is personal. In this manner we can distinguish God's existence in us through the Spirit, from His existence in Christ. If it were not so, every immanent dwelling of God would be an incarnation. Hence the words of Kant x are true and important : " The con ception of God involves not merely a blindly operating Nature as the eternal root of things, but a Supreme Being, that shall be the Author of all things by free and understanding action." Quoted by Fiske, The Idea of God, p. 317. THE INCARNATION AND HUMAN NATURE Kai o Aoyos o-ap£ eyeveTo SUMMARY How is the ideal humanity in God related to the actual humanity in the Man, Jesus of Nazareth ? The answer is to be found in man's deepest wants, as he seeks (i) certainty of a revelation of the spiritual world, (2) peace of conscience in an assurance of God's forgiveness, and (3) an example of human moral perfection. Christ is the Logos of God, the full revela tion, according to John's teaching ; Christ is the Redeemer, in Paul's theology ; and Christ is the perfect Man, according to the Epistle to the Hebrews. § 1. The Logos Idea in John — The Originality of John — The Idea briefly traced through the Old Testament and in Greek Thinkers, down to the meeting of both streams in Philo — John teaches that the Logos was God and lecame Flesh. § 2. The Place of the Incarnation in Paul's Theology. It appears to spring from (1) a belief in the sinlessness of Jesus, and victory over temptation. Jesus knew that He was sinless ; (2) Paul's belief in the virgin birth of Jesus. This a fact ; its dogmatic significance ; (3) Paul's use of the title Son of Man. § 3. The Fundamental Conception of Paul's Theology — His Idea of Covenant — Imputation — A New Covenant needed, to be centred in One Man — Incarnation and Redemption — The Man from Heaven — Incarnation apart from Sin — Different Views. § 4. The Epistle to the Hebrews — The Idea of Christ as the Perfect Example— Exposition of Heb. ii. 5-9 — Christ Natural and Supernatural — Unique Claims of Jesus — The Theory that Jesus was Son of God that we might become Sons of God controverted — Humanitarian view of Christ insufficient to ensure His being a perfect example. CHAPTER II THE INCARNATION AND HUMAN NATURE Corresponding to the human in God is the divine in man. We ought the rather to say that the desire in the human soul for fellowship with God, and the faculty to realise it, are all that is left to man of his spiritual condition. But it is enough. As the Son of God reaches forward His hand towards man, so man rises to meet Him and expects to find in a personal Incarnation the fruition of his deep-seated longings. Man cannot rest in doubt ; the God-Man is the complete revelation of the spiritual. Man is D 34 THE GOD-MAN a sinner ; the Incarnation brings redemption. Man fails to attain the fulfilment of his high aspirations ; Jesus Christ has left us an ex ample of moral perfection. Thus the three fold want of man is supplied by God incar nate, who, by Incarnation also, makes what was ideal in Himself actual. In almost every part of the New Testament the truth on its three sides is taught. But the doctrine of the Logos is characteristic of John ; the way of redemption is the chief thought of Paul ; the example of obedience and faith has special attraction for the author of the Epistle to the Hebrews. We shall briefly consider these three, the most original expounders of the Theology of the Incarnation. § I. The Logos Idea in John Among the writers of the New Testa ment John gives prominence to the name THE LOGOS IDEA IN JOHN 35 Logos in his Gospel 1 ; and the concep tion, though not the word, occupies as great a place in the epistles of Paul and the Epistle to the Hebrews. The root idea of the Trinity is that God is love ; and the obscurity that involves the conception in the Old Testament arises from the absence, in some measure, of a revelation of the ethical character of the Most High. But an easier and nearer description prepares for the con ception of God's love. The attribute of wisdom is personified. "Doth not wisdom cry, and understanding put forth her voice?"2 Under the influence of the Alexandrian philosophy the conception of wisdom becomes more speculative in the Apocryphal books, as 1 The Johannean authorship of the Fourth Gospel is admitted by Beyschlag and by Principal Drummond in his able and candid Hibbert Lectures, Via, Veritas, Vita, p. 308. 2 Prov. viii. I. The chapter is throughout instructive. 36 THE GOD-MAN in Baruch x ; and in the Wisdom of Solomon 2 it is represented as an emanation (atroppoia) of God, and the effulgence (airavyao-fia) of His everlasting light. Wisdom loves men;3 and appears in connection with the Logos.4 In the Book of Enoch6 Messiah is described as having the spirit of wisdom. Turning to ethnic speculations, the " Reason " (\oyo?) of Heraclitus, and the " Ideas " of Plato and the Stoics, notwithstanding inconsistent elements, such as the Stoic materialism, join the Hebrew stream in the Alexandrian Philo. He speaks of the Logos as superhuman and divine, on the one hand, and, on the other, as "the heavenly Man," "the Archetype of man." He speaks also of man as the most God-like thing in the Kosmos, an impression of a beautiful image, stamped with the pattern of 1 Bar. iii. 32. 2 Wisd. vii. 25. 8 Ib. 21. 4 Ib. xvi. 12. 5 En. xiii. 1 ; xlix. 3. THE ORIGINALITY OF JOHN 37 the archetypal rational idea. But the two elements lie side by side, without fusion. The Logos is never represented as incarnate. And the arguments of Mr. F. C. Conybeare1 in favour of the view that Philo regarded the Logos as a real Person, and not a mere per sonification of the highest of the divine powers, are too uncertain, to say the least, to warrant the inference that the Logos-ship was attri buted afterwards to Jesus of Nazareth be cause of the quasi-human elements in Philo's conception. The writer is nearer the truth when he says "that the notion of an in carnation would doubtless have shocked Philo." The incarnation, as well as the cross, would have been a stumbling-block to Jews. Yet all these sources contribute their share to the form which the New Testament idea assumed, and make it intelligible to all classes 1 The Jewish Quarterly Review for July 1895. 38 THE GOD-MAN and nations, though it is probable that the Apostle John knew nothing about either Greek philosophy or Philo. At least, the conception of the Logos in his Gospel as making the ivavOpwirrja-i'; possible, and the identification of the Logos with Jesus, seems to be perfectly original J and independent, and to have been suggested by our Lord's moral greatness. When revealed, the con ception of the incarnate Logos becomes at once complete, — the greatest truth of the New Testament, the foundation of all truths, the meeting point of anthropocentric and theo- centric theology. The prologue of John's 1 The originality of John is maintained by Bishop Westcott, who observes "that the assumption of humanity by the Word, who is God, was a truth un dreamt of till it was realised" (Gospel of Life, p. 252) ; by Illingworth (Bampton Lectures, p. 66) ; and Drum mond (Via, Veritas, Vita, p. 307). But, if John teaches only a humanitarian Christ, I can see nothing new in the thought " that the utterance of the Eternal Reason speaks directly to the soul." THE ORIGINALITY OF JOHN 39 Gospel combines in a marvellous way the highest Christological conception of the Logos with the minutest historical account of the doings and sayings of Jesus. Harnack has said that this prologue " is a mystery, not the solution of one."1 The Epistle to the Hebrews also starts with the pre -existent Logos, an idea not directly made use of in the rest of the treatise. The prologue of John is really the prologue of the entire New Testament, and its central idea is that the Logos was God and became flesh.2 In proportion as we place ourselves morally and spiritually in the position of Christ's disciples, the goodness and the great ness of Jesus, His wonderful love towards the poor and the fallen, and the unique depth and sanity of His teaching about God's 1 History of Dogma, vol. i. p. 97 (E.T.) 2 Qeos ^v o Aoyos . . . Kal 0 Aoyos . 2 Caird, ib., vol. ii. p. 218; Max Muller, An thropological Religion, p. 379, etc. H 98 THE GOD-MAN Or is He not to be regarded as Himself, though promised and predicted, the really most unexpected phenomenon of the ages? Is His moral perfection explained on natural principles? Strauss even admits it is not. The theory is equally incapable of accounting for the assumption of the New Testament that sin is an evil which will never develop into good, but will ever tend to greater evil until removed by the sacrifice of the Cross, which is therefore not merely the perfecting of Christ Himself personally, but the re demption of believers. Paul preaches the doctrine of imputed and imparted righteous ness being the effect of faith in Christ crucified. We are not surprised, therefore, that the upholders of this theory regard Paul's doctrine as marring the truth by " conceiving the dawn of the new life as a sudden conversion, produced by a foreign PAUL IDENTIFIES CHRIST WITH GOD 99 influence which descends upon man from above,"1 whereas the fact is that Paul's own life and experience are the effect of a sudden conversion, as Weizsacker fully admits.2 The advocates of the hypothesis which we have now discussed, acknowledge that in the Apostle Paul's teaching there begins a kind of separation of Christ from humanity and a kind of identification of Him with God. " In this way," we are told, the Apostle " seemed to deny that union between the human and divine which was the essential lesson of the gospel of Jesus." 3 But the Incarnation of God in one man will not destroy the idea of the self-realisation by means of self-sacrifice, which is the religious 1 Caird, Evolution of Religion, vol. ii. p. 213. 2 The Apostolic Age, p. 79 sqq., E.T. [Theol. Trans. Library], " Great religious changes are to a very large extent the work of a moment." 3 Caird, Evolution of Religion, vol. ii. p. 214. ioo THE GOD-MAN perfecting of every man that can accom plish it, any more than it does away with the indwelling of the Spirit. The Apostle Paul regards the Incarnation as an ethical truth and the greatest possible example of self-sacrifice simply because of the infinite distance between the form of a servant and the form of God. The same writer proceeds : " We are under a debt to the narrow Jewish Church which is greater even than our debt to St. Paul, because it did not pass away till it gathered together the records of the early life of Jesus." l The writer seems to think that the Synoptical Gospels did not contain universalistic elements, as if St. Mark were not the interpreter of Peter, and as if St. Luke had not discovered Pauline ideas in the life and teaching of Jesus, and as if it were not the fact that the Ebionite churches passed 1 Caird, Evolution of Religion, vol. ii. p. 216. MARTINEAU' S HUMANITARIAN1SM 101 away just because they failed to realise the fundamental religious conception of Jesus, " Die to Live." In the Gospels probably the only things we owe to the Judaeo-Christian Church are the Xoyia Kvpiov, ascribed by Papias to Matthew.1 That in our Gospel of Matthew a " full - blown universalism " exists is not to be denied.2 The Book of Revelation is Judaeo-Christian in origin, and yet it rose above Ebionitism, and taught the same theology as the Apostles John and Paul. Martineau, again, who, however, is by no means to be identified with the advocates of the theory just mentioned, argues that the humanitarian view of Jesus gives Him greater influence as an example than the supposition that He was the God-Man. We 1 Cf. Moller, History ofthe Christian Church, vol. i. p. 84 (E.T.) 2 Matt, xxviii. 16-20. Cf. Bruce, Apologetics, p. 463- 102 THE GOD-MAN admit the power of this conception, and the only explanation of its not being used to enforce the example of our Lord seems to be simply that it is not true. The Apostle James speaks of the prophets as examples of suffering and patience, and reminds us that Elias was a man of like passions with our selves, that is, that he was "mere man" (avdpwiros -v/rtAo?), evidently to strengthen the force of his example.1 But the Epistle to the Hebrews does not say that Jesus was ,a mere man when He resisted unto blood, striving against sin.2 On the other hand, the writer does not in this passage say that He was the effulgence of His Father's glory, and the very image of His sub stance. Surely the reason for his silence must be that he desires to give his readers to understand that He who had been in the 1 James v. 10-17. 2 Heb. xii. 2-4. CHRIST AS EXAMPLE NOT MERE MAN 103 form of God had now emptied Himself of all that which would have lifted Him above temptation. It was necessary for Him, no less than other men, to endure suffering. So the force of Christ's example comes back in another way, not by denying His real Deity, but by the implication that He who had been from eternity the effulgence of God's glory had through incarnation divested Himself of the form of God. The author was under the influence of Paul's ideas. But this is not all. Men had lost the very conception of what a perfect moral character is. In learning geometry the student re quires at least the correct idea of a perfect circle. In the same way Christianity pro fesses to hold Jesus before the world as a perfect example of goodness. He is not only a brave Man struggling against terrible odds, and that with marvellous courage, but 104 THE GOD-MAN He is an actual, concrete embodiment of all that God considers morally beautiful and good. This necessary element in a perfect example, the conception of what we may call " a perfect cube without a flaw," x is and must be wanting in all humanitarian views of Christ's Person. We maintain, therefore, that Jesus Christ is the Logos of God and, at the same time, that, because He has emptied Himself of the form of God and assumed instead of it the form of a servant, the divine perfection and greatness, which have now become His own ideal, are to be won by Him as the reward of human efforts and suffering. This is the addition made by the Epistle to the Hebrews to the theology of the incarnation. 1 Arist., Nic. Eth., I. x. 1 1, del yap 17 jtiaAicrra, TrdvTiav irpd^ei Kal Beioprjo-ei ra. Ka-r dpeTqv, Kal Tas Tv\a07roi5v, eiKOTais efooTToiei Kai Ta oAa, Kai ev tois irao-iv eyiveTO, Kai t&v oXu>v r]v. 1 Inst., II. xiii. 4, " Mirabiliter enim e coelo THE TRINITARIAN LOGOS in The famous patristic phrase, communicatio idiomatum,1 has been applied to the relation of the Person of the Logos incarnate to the human nature which He assumed. But it may with equal reason be applied to the different states of the Logos, His Trinitarian and His incarnate conditions. For, rightly interpreted, the phrase means that actions descendit Filius Dei, ut coelum tamen non relin- queret." 1 'AvtiSoctis tSv ISuopMTiov. Cf. Athan., Or. IV. c. Arian., § 6 ; for the Lutheran view cf. Die Dogmatik, etc., von H. Schmid, p. 256 sqq. The true meaning is given by John Damascene, De Fide Orthodoxa, III. 3, otKeioirrai Se to. dvBpissmva 6 Aoyos" avTOv yap eari to. ttjs dyias aiJroi; 0"apKbs 6'vTa Kai p£Ta8i8mo-e Ty crapKi tcov 181W kotci tov dvTiSocretos Tporrov, Sid Tr)v eis dXXr/Xa tZv p.epmv irepi)(uipr]0-iv, Kal tjjv Kad' VTrocrTao-iv evuxriv, Kal oti eis r]v Kai 6 avros, o Kai Beta Kai Ta dvBpanriva evepyZv ev CKaTepa pu}pvo-eu>s, Kai o vlbs tov dvBpunrov, Trpb tov irdBovs ev t£ ovpav

/toAoy»)Tai, v> opMS aiJTos s eiAijc^us AeyeTai drrep eXdp,/3avev dvBptoirlvws k.t.X., ib. § 48, oirre e^eiJO-aTO toijto elpr/KUis (dvBpwTrivviS yap eiirev, &S dvdptoiros, Ovk oiSa). Cf. Cyril Alex., Ep. XLV. p. 137, ios dvBpmwos oikovo/ukcos Kai dv8ptimlv(i>s SiaXeyeTai. Hilary, De Trin., IX. 62, " Ignoratio ejus, secundum quod omnes thesauri in eo scientiae latent, dispensatio potius quam ignoratio est." THE LIMIT OF OUR LORD'S KNOWLEDGE 119 was in terror, through whom [rather, for whose sake] they despised death ? " 1 Still more strange, Athanasius, from dread of admitting the kenosis, or self-emptying of the Logos, is in some passages led to deny His personal exaltation : " It is no absurdity then, if, as for our sakes He humbled Himself, so also for our sakes He is said to be highly exalted. So ' He gave to Him,' that is, to us for His sake : and ' He highly exalted Him,' that is, us in Him." 2 " When our Lord as Man," he says elsewhere, '' was washed in Jordan, it was we who were washed in Him and by 1 Or. III. c. Arian., § 57, rrias oSv oijk aT07rov tgjv p.ev BeparrovTbiv tov Aoyoti Bavpd^eiv ttjv dvSpeiav, avrbv Se tov Aoyov Aeyeiv SeiAi^v Si' ov KaKeivoi to{! BavaTOV KaTe ovirep eo-Tiv, [earl Se yevvr/Bels eK rraTpbs del,] e^ei to /3ao-iAiKov d£iwp.a. 2 In Or. ///. c. Arian., § 48, Athanasius regards the deification of the human nature of our Lord as taking place at His exaltation : Aoittov ydp r)v r) o-ap£ dvao-Tao-a Kai drro8ep.evrj Trjv veKpao-iv Kal BeoTroir/Beio-a. But elsewhere he seems to connect THE LIMIT OF OUR LORD'S KNOWLEDGE 121 We find Augustine also speaking to the same effect, when he says "that the whole human nature [of our Lord] was elevated by its union with Him, without His being lowered in any degree " 1 ; and Leo maintains that our Lord did not lay aside the form of God.2 " Remaining what He was and putting on what He was not," is the it with the incarnation, ib. § 38, dAAd p,aXXov Bebs &v 7rpoo-eXdp./3ave Trjv crdpKa, Kal ev o-apKi u>v eBeoTroiei Trjv o-dpKa. But this may refer to the exaltation. 1 Tract. LXXVIII. in Joann., " Forma quippe servi accessit, non forma Dei recessit : haec est assumpta, non ilia consumpta." 2 Ep. XL, Ad Flav., " Salva igitur proprietate utriusque naturae et substantiae, et in unum coeunte personam, suscepta est a majestate humilitas, a virtute infirmitas, ab externitate mortalitas. ... In integra ergo veri hominis perfectaque natura verus natus est Deus, totus in suis, totus in nostris. . . . Proinde qui manens in forma Dei fecit hominem, idem in forma servi factus est homo. . . . Sicut formam servi Dei forma non adimit, ita formam Dei servi forma non minuit." 122 THE GOD-MAN remark of Dr. Owen.1 We meet with the same unwillingness to break with Nestorianis- ing tendencies in Eustathius, as cited by Theodoret 2 : " Not indeed that the Logos was subject to the law, as our calumnious opponents suppose we say, being Himself the law." This, though the Apostle says that the Son of God3 " was made under the law." The only way out of these apparent denials of the incarnation is to suppose that the great writers we have cited admit, but not consistently, the distinction mentioned already between the Trinitarian Logos and the Logos incarnate. But even this admission is not an 1 Vindiciae Evangelicae, chap. xiii. (Vol. XII. p. 287, Goold's Ed.) Dr. Owen's argument is that the form of God means the Divine nature. 2 Dial., II. p. 136, oijTe Se 0 Aoyos xnreKeiTO T

, Kaddrrep 01 o-VKOv KaBapo-i(av, dBpoa piirrj KaBapifov drravTa, Kal ayidfyov k.t.A. 3 Gal. iv. 4, e£a7reo-TeiAev 6 Bebs Tbv vibv avTov. THE KENOSIS 123 adequate solution of the difficulties unless we add the theory of the kenosis? or self- emptying of the Logos, in His state of in carnation, in some form or other. Athan asius, as we have seen, admits the former, and stoutly denies the latter. He declares his belief in the distinction between the mode of existence of the Logos in the Trinity, and His mode of existence in virtue of the in carnation ; and discovers the outlet from the labyrinth in an undue exaltation of the humanity of Christ ; so much so that he falls on occasion into what afterwards developed 1 Cf. Meyer on Rom. viii. 3 and Phil. ii. 6 ; Arndt, True Christianity, Pt. II., Bk. II., ch. i. § 7, Eng. trans., pub. 1744, "For when the faithful soul, that is conscious of her own vileness, reflects upon the humiliation of the Son of God, and beholds Him humbling Himself after such a manner, as not only to put off the form of God, that He might appear in that of man, but even to suffer the greatest evils too in this vile form, . . . there springeth up a most noble flame of Divine charity." 124 THE GOD-MAN into Nestorianism. And, at first, it might appear that if we admit the distinction now made, we might avoid Nestorianism by a careful judgment as to the length we are pre pared to go in the direction of Nestorianism. For why should Athanasius have admitted the distinction between the Trinitarian and the incarnate Logos at all ? Because he saw the necessity of maintaining the identity of the Logos in every state. He dis tinguishes his modes of existence that he may not sacrifice that identity. But, for the same reason, he feared to go. too far in making distinctions. For instance, he feared to admit fully the humiliation of the Logos, so as to ascribe limitation of knowledge to the Logos, and he preferred deifying the human nature of the Logos to using expres sions which the sacred writers frankly and unhesitatingly employ. But, as the fulness THE KENOSIS 125 and glory of the incarnation lies in the true, Divine personality of the Logos, so also the self-sacrifice which the incarnation implies is the act of the same Logos. The initiative in the incarnation must be ascribed to the Logos ; that initiative is an ethical act, a " becoming poor," 1 based upon a change of metaphysical condition. The Apostle calls it a self-emptying, which is a word so extreme and emphatic that we must beware of making the fact that it is unique a reason for refining it away. It was not in dying on the Cross that the Son of God began to sacrifice Himself, but in assuming human nature into union with His Divine Person ; not as if the assumption of itself involved humiliation, for then the humiliation of our Lord would con tinue for ever. But His incarnation in- 1 2 Cor. viii. 9. This verse explains Phil. ii. 6. 126 THE GOD- MAN volved His divesting Himself for a time of the form of God, and taking upon Him instead of the form of God the form of a servant. It is true that He had already obeyed His Father's command by incarnating Himself; and, even previously to the act of incarnation, He was already from eternity ideally, though not actually, a servant, when He was King. But now He took the form and position of a servant, in which form it was not competent for Him to assume the kingship without dying to regain it. The doctrine of the self-emptying of the Logos is found in Origen, among the Fathers.1 He was the first to make special and emphatic use of the Pauline words 1 Horn, in Jer., i. 7, 'Ljo-otis ovk dvrjp yevd/ievos, dAA eVi iraiSiov &v, errel eKevoxrev eavTov, irpoeKoinev . . . el yap eKevwrev eavrov, KaTa/Saivcov evTavBa, Kai Kev&Jo-as eavTbv eXdfifiave irdXiv Tavra dtp' Sv eKevoxrev eavTov, Ikgiv Kevoxras eavrov, ti aTOjrov avrbv THE KENOSIS 127 e/cevmo-ev eavTov. But the theory was not favoured in the early Church, owing to the influence of Athanasius, and to the extreme and confessedly heretical form in which it was thought1 to be presented by Apollinarius. He explained the words to? avOpwiro'i in Philippians ii. 7 as meaning simply that the humanity of the Logos was, not real Man, but like man. The fact is, the doctrine of the kenosis would preserve us from this erroneous interpretation. The words " in the likeness of men" are significant. But they refer to the humiliation of the Logos in carnate. In the Trinity the Second Person is, Kai TrpoKeKotpevai o~oxevcre rrXovo-ios &v, Iva vp.eTs Trj eKeivov 7rTo>xe'a TrXovrrjo-rp-e, which is synonymous with eauTov eKevcoo-ev of Phil. ii. "]. INFLUENCE ON APOLOGETICS 139 with glory and honour and universal sway on the throne of God equally becomes Him. The expression, " a genius was born in Bethlehem," is only incorrect because it is so utterly inadequate and one-sided, when applied to Him who has realised the grand possibilities of humanity beyond the imagina tion of any poet or the hope of any saint. In this connection we heartily approve and welcome the new phase which Apolo getics exhibits in our time. Formerly the defence of Christianity started from the same principles as the Deists assume, that is to say, God was regarded as a mechanician, and the universe as governed by Him through " secondary causes." 1 For this reason our reliance always rested on miracles, and we were in the same stage of spiritual 1 Cf. the excellent remarks of the late Mr. Aubrey Moore in Lux'Mundi, p. 99. 140 THE GOD-MAN knowledge as Nicodemus, who said, " No man can do these signs that Thou doest, except God be with him." But things have changed, if Luther's saying be true, that the finite has the power of receiving the infinite into itself; and if, which is the same thing, the essential greatness of Christ is moral, and the incarnation is first of all a manifesta tion of infinite love, within the limits of human action. Miracles come in the wake of Christ at the bidding of His compassion. The super natural is to Him natural. The evidences of Christianity will, therefore, no longer consist in the " miracles which He did," but in Him self as He is manifested in His humanity. As His Divine life on earth did not tran scend the human or become monstrous, His influence on others must be ethical. He will be God-Man, if He is infinite love. He will be the manifestation of infinite love if HYPOSTASIS OF CHRIST'S HUMAN NATURE 141 He can forgive sins, redeem and sanctify sinful men. 3. We have spoken of our Lord's self- emptying and subsequent fulness ; and have seen how the former was necessary to enable His humanity to act freely. Another — and our last — question is, whether His incarna tion involves any kind of kenosis in the human nature, to allow freedom of action on the part of His Divine Person. The earth attracts the sun, as the sun attracts the earth. This question refers to the hypo static character of our Lord's human nature. The patristic theory was that the humanity of Christ was impersonal. This was defended by the late Canon Liddon on the plea " that to deny it is to assert that there are two Persons in Christ " 1 ; and again, " to speak 1 Bampton Lectures, Lect. I., p. 35, footnote, and Lect. V, p. 387. Ed. of 1867. 142 IHE GOD-MAN of Christ as a Man may lead to a serious misconception ; He is the 1 Man, or rather He is Man." We subscribe fully to Liddon's objection to Nestorianism. But all the writers 1 The use of the article in the A. V. in I Tim. ii. 5 implies the very opposite of what Liddon seems to infer : " For there is one God, and one mediator between God and men, the man Christ Jesus." In the Greek the article is omitted, and the R.V. has attempted to show the significance of the omission : " For there is one God, one mediator also between God and men, Himself man, Christ Jesus." All men have but one God. But that one God desires all, without any difference arising from Himself, to be saved, and then if they are not all saved, the difference is in themselves. The one God has constituted Him Mediator, who partakes of the dneness of God, and is at the same time Himself a man (dvBpurn-os) like other men — One among many brethren. Christ is not here the ideal Man, but, as in Rom. v. 15, He is "an individual Man," as in dividual as Adam, through whom the many individual men died. The verse in Timothy really takes for granted that Christ is God, because He has the Divine oneness, as well that He is a Man, because He partakes of human individuality. THE REFORMERS' THEORY 143 of the New Testament represent Jesus Christ as a man, an individual man, as well as the Man, as truly a man as Paul or Peter. They all start with the humanity of Christ, and from it slowly pass to the belief in His Divinity. Personal acts are ascribed to His humanity, such as prayer, which can belong only to a creature, not to the Logos, except, indeed, ideally ; 1 and the temptations of Christ to sin are possible only to a human personality. In a word, a human nature with out personality of some sort would seem impossible and inconceivable. It is like assuming all the separate elements of humanity without that suppositum which gives them personal identity and con tinuance. On the other hand, the prevailing view among the Reformers, received from John 1 Heb. v. 7 : ev rjpkpais tijs crapKos avTov ktX. 144 THE GOD-MAN Damascene,1 was that in itself the human nature of Christ was impersonal (avvrrbo-TaToi) but became personal (evvnoo-TaToi) through the incarnation of the Divine Person, they rightly maintaining that the human nature never subsisted separately from His divinity. But the definition of person which was formerly accepted, " an exclusive whole,"2 seems again to render it impossible to humanise the Divine personality in Christ. If so, we gain nothing by supposing the humanity to have the Divine hypostasis as its own hypostasis. Scripture, for instance, plainly teaches that Christ had two wills, a human as distinct from the Divine will ; and that is the doctrine 1 De Fide Orthodoxa, III. viii., rrpoorKweiTai yap \rj crap^J ev Tg p,i<£ tov Aoyou woo-Tacrti fjTis awj vwoo-Tacris ykyovev. 2 Cf. Schaff, History of the Church, Nicene and post-Nicene, vol. ii. p. 751, "persona rationabilis naturae indi vidua subsistentia." CHRIST'S HUMAN PERSONALITY 145 of the Church. But what becomes of the human will if we mean by it only the will of a Divine hypostasis 1 We desiderate some thing more ; and we find it in Luther's con ception of the human in Christ being united, in a completely incomprehensible manner, with the Deity so as to form one indivisible person.1 This is contained in his maxim already cited, " finitum capax infiniti." The infinite Person is capable of assuming a human personality. He does not cancel or absorb it, but permits it to live on after a human fashion, even when it has been person ally united with the Divine ; as a man can live either in his rational or in his physical state. Dorner himself, who has ably eluci dated this conception of personality, accepts it.2 1 Cf. Dorner, Person of Christ, Div. ii., vol. ii. p. 81 sqq. 2 Cf. System of Christian Doctrine, vol. iii. p. 309. L 146 THE GOD-MAN Illingworth,1 too, says that, "while all around us is rigorously finite, personality alone suggests infinitude of life": personality is not a fixed, exclusive totum quiddam, but " a seed, a germ, a potency," which we can imagine almost infinitely magnified in capacity, character, intensity, scope. An able writer, Du Bose,2 has a similar remark, with a difference : "It is one thing to say that the Divine Logos united Himself with a human person whom He made to manifest Him, and it is another thing to say that He became and manifested Himself as a human Person. If He, being a Person, in any real and perfect sense, became human, then He became a human Person. ... It is true that He is the Divine Logos realised in humanity 1 Bampton Lectures for 1894, "Personality, Human and Divine." 2 The Soteriology of the New Testament, chap. x. CHRIST BUT ONE DIVINE PERSON 147 — and between the He and the We there is all the difference between God and Man." Shedd1 objects that Dorner is making an approach to Nestorianism. I confess it seems to me this doctrine is far removed from Nestorianism, inasmuch as it retains the unity of the Person. Besides, how does it differ from Shedd's own doctrine that we must distinguish between the consciousness and the self-consciousness of Christ? "If the important distinction between con sciousness and self-consciousness had been perceived and employed, the conscious ex perience of the person at a particular moment . . . would not have been mistaken for the permanent and immutable ego whose .self-consciousness lies under all this stream 1 Dogmatic Theology, vol. iii. p. 391, where he criticises the Apollinarian theory and wrongly, it seems to the present writer, identifies it with "the whole kenotic controversy." 148 THE GOD-MAN of consciousness or experiences, and com bines them into the unity of a person." As Professor Orr1 says : " There is a human side in the Logos, as there is a Divine side in man. . . . We do not deny in the doctrine of the incarnation, a true human personality in Christ ; and that the person ality of the Divine Son becomes also in the incarnate condition a truly human one." Perhaps we may sum up the doctrine in the statement that the God -Man was a Divine Person, who had a human as well as a Divine personality. A writer in the Guardian of July 17, 189S, has the following suggestive remarks : " It is common to speak of the limitation of personality, as though limitation were the most distinctive feature of personal life. This is virtually Mr. Balfour's view of 1 Christian View of God and the World, p. 284 sqq. A DIVINE AND A HUMAN PERSONALITY 149 human personality. As a matter of fact, we are on very safe ground in saying that nothing in experience is so unlimited as personality. . . . Personality is not a person. What is characteristic of personality is that it is not realised except in a close intercommunion and interpenetration of persons. ... It is, in fact, the final characteristic and true defini tion of personality that it is the capacity for love, not for self-consciousness, but for self- sacrifice, for life in other persons." The human personality of the Incarnate Logos supplied what would otherwise have been lacking to the Son of God during the days of His flesh. The Apostle seems to represent the form of a servant as the necessary sub stitute for the form of God or the possession of that divine glory with His Father, of which He had voluntarily divested Himself by His incarnation. How this will affect our con- ISO THE GOD-MAN ception of His exaltation we may not be able to comprehend ; whether we suppose that the human personality will be swallowed up in the divine, as a ray in the light, or that it will have its distinctive function in the endless mediatorial kingdom. The cog nate question, also, of the relation of the human nature of Christ to the mystical union between Christ and the Church we must leave untouched. In conclusion, it is certainly worthy of consideration whether Luther's insight has not put us in a position to answer in the affirmative the question concerning the peccability of our Lord's humanity. But we seem still to be where we were before. The undoubted difficulty that one who could be tempted to sin was yet incapable of sinning remains unsolved. For He is still the same Person, and to sin is a personal act. The CHRIST IMPECCABLE 151 denial of this would tend to Nestorianism. The incarnation gave to a Divine Person a human personality ; but He has not ceased to be a Divine Person. . It is only a change of con dition. As the Logos does not cease to exist in the Trinity by becoming Logps incarnate, so He does not cease to be Logos incarnate by becoming Man. All the actions of the Man are the actions of the Logos incarnate, and the actions of the Logos incarnate are the actions of the Second Person in the Trinity. The patristic sup position that the humanity of Christ is im personal implies that it is a mere thing, as incapable of goodness as of sin. The new definition of Person makes no difference in Christ's ethical condition. The kenosis will not affect it any more than it affects the ethical condition of the Logos in the Trinity. Christ is truly subject to temptation, and 152 THE GOD-MAN requires the help of the Spirit of God, as every other man does, in order to conquer. Though this is true, His Divine personality is always in reserve, if we can suppose Christ being ever in danger of defeat in the tempta tion. But this supposition, notwithstanding the intensity of His agony, it is unnecessary to make. Apart from the form of God, of which He had divested Himself, and the Divine personality, which He still retained, the human moral power of Christ, with the gracious aid of the Spirit, was enough to bear Him victoriously through every conflict. His moral omnipotence was required not for the conquest of evil but for the accomplish ment of the work of His life and death in obedience and redemption. If it be objected that His having laid aside His metaphysical omnipotence implies the weakening of His moral omnipotence, we have to bear in mind CONCLUSION ^3 that the kenosis was itself an act of moral omnipotence, done in a manner wholly in comprehensible to us, and that the indwelling of the Spirit was enough to enable Christ to overcome any such possible weakening effects of His self-emptying. It was this — the fact that the kenosis did not leave Him morally weaker as Man, and did not ethically depo- tentiate His Divine Person — that enabled Him to become an example and a redemp tion, not the one without the other, through His life and in His death. On the other hand, if we deny the kenosis, the question suggests itself, What need of the gift of the Spirit ? Our argument ends where it began. If an ideal humanity existed necessarily and eternally in God, it became an actual humanity at the incarnation. The God- 154 THE GOD-MAN Man is not, as Hegel1 said, a monstrosity. A complex personality like Christ's is possible. If it be asked whether He is God or Man, the answer must be Both in One. He was in idea from eternity God-Man. He is and will be to eternity actual God-Man. 1 Hegel, Philosophie der Religion (Werke, xii. p. 286). INDEX Allegory, in Paul, 134 Anaplerosis, 133 Anselm, quoted, 10, n. Anthropomorphism, defended by Mansel, 14 Apollinarius, on Phil. ii. 7, and kenosis, 127 Apologetics, the deistical, 139 Arabs, belief concerning God, 29 Archetype of man in Philo, 36 Arndt, maintained doctrine of kenosis, 123 Ascension of Christ, 135 Athanasius, on eternal gener ation, 5 ; immanence of God, 26 ; on the Man from heaven, 80 ; on the Logos filling two spheres of action, 109 ; on communicatio idiomatum, III, n. ; did not altogether escape Nes torianism, 116; on human limits of our Lord's know ledge, 117; dreads to admit the kenosis, 1 19; virtually admits deification of our Lord's humanity, 120 Augustine, on Trinity, 3 ; on eternal generation, 9 ; on our Lord's retaining the form of God, 121 Baptism of Jesus, not a sacrament of repentance, Si Bengel, on the form of God, 6, 11. Beyschlag, admits Johannean authorship of Fourth Gos pel, 35 Brooke, Dr. Stopford, on virgin-birth, 52 Bruce, Prof., on redemption by sample, 49 ; on virgin- birth, 53 ; on universal ism of the Gospels, 101, n. ; on the Thomasian doctrine, 128 ; applies the word "humble" to God, 130 Caird, E., on Jesus as Representative Man, 94 ; on Christ renouncing heaven, 97 ; on Paul's marring the truth, 98 ; on the Jewish Church, 160 ; on Ebionite churches, 101 Caird, Principal, refutes '56 THE GOD-MAN Mansel, 14 ; on religion as capacity of self-surrender, 16 Calderwood, refutes Mansel, 14 Calvin, on revelation without incarnation, 82, 85 ; on Son of God descending from heaven, no Charles, editor of Book op Enoch, 60, 61 Christ, not outside nature, in its idea, 92 ; is the Spirit, 136; peccability of, 150 Christology, in Paul's the ology, 76 Cocceius, on covenant, 68,73 Communicatio idiomatum, in, 114 Conybeare, F. C, on Philo's views of Logos, 37 Covenant, in Paul's theology, 67, 73; better, 77; the old economy a rudimentary form of the better, 90 Cyril Alex., 118, n. Cyril of Jerusalem, on eternal generation, 5 ; virtually denies the humiliation of the Logos, 120 Damascene, on the Son being image of the Father, 20, n. ; on the creation of the humanity of Jesus, 57, 58 ; on communicatio idio matum, in, n.; on the hypostasis of the Logos, 144 Deification of our Lord's humanity, in Athanasius, 120 Domer, on Luther, 27, 145 Drummond, Principal, admits Johannean authorship of Fourth Gospel, 35 ; on John's originality, 38 Du Bose, on redemption by sample, 49 ; on personality of the human nature of Christ, 146 Ebionite churches, 99 Economy, in reference to limitation of our Lord's knowledge, 117 and foil. Edwards, Dr. Lewis, Bala, on the kenosis, 115, 116 Edwards, Jonathan, on chief end of creation, 78 Enoch, Book of, describes Messiah as having spirit of wisdom, 36 ; on the title Son of Man, 60 Epicurus, notion of transcend ence of God, 29 Epistle to Hebrews, on Christ as ideal Man, 89 Equality of the Son, consist ent with His subordination, 10 Eunomius, taught that the absolute cannot be known, 14 Eustathius, on our Lord not being subject to the law, 122 Faber, hymns, 12 ; on the expression " the Lamb created the world," 113 Fairbairn, Principal, accepts kenotic theory, 132 INDEX 157 Faith, certifies revelation of God, 25 Fiske, incorrect in saying immanence and transcend ence of God inconsistent, 28 Fans Trinitatis, the Father, Generate from ingenerate, 10 Gess, adopts kenotic theory, 131 Gnostics, taught God cannot be known, 14, n. Godet, on Christ not repent ing, 50, n. ; on virgin-birth, 54 Gore, Canon, on Christ and nature, 93 ; accepts kenotic theory, 132 Government, conception of, in the Trinity, 22 Gregory Nazianzen, on purifi cation of the Virgin, 56 Guardian, the, on person ality, 148 Hades, descent of Christ into, 135 Hamilton, Sir W., theologi cally interpreted by Mansel, 14 Harnack, on prologue of John's Gospel, 39 ; on virgin-birth, 53 Hebrews, Epistle of, on origination and subordina tion of Son, 5 Hegel, maintained that the expression the God-Man is a monstrosity, 153 Heraclitus on Logos, 36 Heredity, law of, 67, 77 Hilary, 118, n. Hodge, Dr. Chas. , on original sin, , 72 ; on communicatio idiomatum, 112, n. ; vindi cates the expression Theo- tokos, 114 Holsten, teaches Christ took sinful flesh, 49 Hooker, on knowledge of the Most High, 24 Human want supplied by incarnation, 34 Humanity of Christ, was it impersonal ? 141 ; must have a personal suppositum, 143 Ideal Man, Christ is the, 89 ; in the Stoics, 95 Identity of moral goodness in God and man, 21 Ignatius, on the virgin-birth, 54 Illingworth, on apostle John's originality, 38, n. ; on per sonality, 146 Immanence of God, included in incarnation, 25 ; but is not whole conception, 26 ; revealed by Christ, 29 Impersonal, was the humanity of Christ? 141, 151 Incarnate Logos, 108, 124 Incarnation, more than im manence of God, 25 ; not a humiliation, 125 Ince, Prof., on virgin-birth, 52 Irenaeus, taught that God can be known, 14, n. ; quoted, i58 THE GOD-MAN 27 ; on revelation without incarnation, 84 Irving, teaches Christ took sinful flesh, 49 Iverach, Is God Knowable, 4, n. Jackson, on humanity of Christ not infinite, 116, n. James, apostle, on example of prophets, 102 Jennings and Lowe, On the Psalms, 90, n. Jesus, presents a perfect moral character, 103 John, author of Fourth Gospel, 35. 54 J originality of, 38 Kant, on God as Author of all things by free action, 30 Kenosis, in epistle to Hebrews, 102 ; must be admitted, 123 ; in human nature of Christ, 141 ; how far does it affect peccability of Christ, 153 Leo, the great, on purifica tion of Virgin, 57 ; on our Lord's retaining the form of God, 121 Liddon, Canon, maintained that Christ's humanity was impersonal, 141 ; objects to Nestorianism, 142 Logos, the idea in John, 34 ; fills two distinct spheres of action, 108 Lotze, 69 Luthard, on the Son's ante- mundane origin from God, 17, n. Luther, his saying, "Finitum capax infiniti," 27, 140, 145 ; teaches union of transcendent and immanent in God, 28 ; on the com municatio idiomatum, III, n. ; taught incarnation not a humiliation, 87 Man, God's highest creature, 13 ; the ideal, 81 ; arche type of, 81 Mansel, Dean, on limits of human knowledge of in finite, 14 Mark, his Gospel the earliest, 55 Martensen, adopts kenotic theory, 131 Martineau, refutes Mansel, 14, n. ; suggests way out of Trinitarian controversy, 23 ; on religion of Jesus, 43 ; on title Son of Man, 67 ; on the example of Jesus, 10 1 Mary, rightly called Mother of God, 114 Maurice refutes Mansel, 14, n. Messianic, Psalm viii. not, 90 Methodist revival, 113 Miracles, natural to Christ, 93; and Apologetics, 130, n. Moller, on Judaeo-Christian Church, 1 01 Monarchia of the Father, intact, 10, n. Moore, Aubrey, 139, ». Moral omnipotence, our Lord did not divest Himself of, 130 INDEX 159 Mozley, on Christ not repent ing, 50 Muller, Julius, on dogmatic significance of the virgin- birth, 58 Muller, Max, Gifford Lec ture, 97 Myth, in Plato, 71 Nestorianism, 116; ob jected to by Liddon, 142 Newman's Arians, 10, n. Omnipotence, our Lord divested Himself of His metaphysical, 129 Only-begotten, Son or God? 97 Origen, on eternal generation, 5 ; on kenosis, 126 Orr, Prof., on the human personality of Christ, 1 48 Owen, Dr., on our Lord's re taining the form of God, 122 Paul's theology, centres in conception of second Adam, 41 ; a theology ofredemp- tion, 41 Peccability of Christ, 1 50 Perfecting of Jesus, 47 Perichoresis, within the Trinity, 112 Personal, humanity of Christ, 143, 15° Petavius, 82, 84, n. Philo, on the Logos, 36 ; never represented Logos as incarnate, 37 Plato, his conception of God, 4; his "Ideas'" in the Logos, 36 Pleroma, 134 Prologue to John's Gospel, 39 Race existence, true of man, not of angels, 13 Reformers, theory of the hypostasis of the Logos, 143 . Revelation without incarna tion, 84; Dorner on, 84, 86 ; Augustine on, 84 ; Aquinas on, 85 ; Martensen on, 85 ; Richard of St. Victor on, 86 ; Westcott, Bishop, on, 88 Richard of St. Victor, teaches God's essence is love, 27 Robertson, F. W., on human ity of God, 13 Robertson, Prof. (Introduction to Athanasius), 26 Sch aff, Prof. ,II7,K.,I44,K. Schleiermacher, on sinlessness of Jesus, 57 ; on dogmatic significance of virgin-birth, 58, n. Second Adam, central con ception of Paul's theology, 41, 66 Shedd, Prof., on Dorner's so-called Nestorianism, 147 Sinlessness of Jesus, 41, 43 ; Schleiermacher on, 57 Smith, Prof. W. R., quoted, 29 Son, archetype of man, 12, 16 Son of God, 137 Son of man, the second Adam, 42, 59 ; sin against the, 64 i6o THE GOD-MAN Spirit, the, given to Christ without measure, 130 Stoics, materialists, 36 ; on the ideal man, 94 Strauss, on Christ not ac counted for on natural prin ciples, 98 Strong, Dr., quoted, 17, 29 Subordination of Son, con sistent with His equality with the Father, 10 Swete, Prof., on virgin-birth, 53 Temptations of Jesus, 46 ; possible only to a human personality, 143 TertuUian, on baptism of Jesus, 51 Theodore, of Mopsuestia, first to teach Christ is ideal man, 95 Theotokos, 114 Thomasius, on kenotic theory, 128 Traducian theory, 72 Trinity, the, Augustine on 3 ; Luther on, 3 ; mystics on, 3 ; Theologia Ger manica on, 3 ; root idea of, that God is love, 35 Turretin, vindicates the ex pression Theotokos, 114 Virgin, purification of the, 56 Virgin-birth of Christ, 41, 52 ; in prophecy, 53 ; a family secret, 56 ; in Paul's theology, 56 ; Schleier macher on, 58 Weizsaecker, on sudden conversion, 99 Westcott, Bishop, on Christ's sonship, 8 ; on apostle John's originality, 38, n. Whiton, on subordination of the Son, 17 ; on Mar tineau 's suggestions, etc. ,.24 Williams, Prof., on orthodoxy of Apollinarius, 127 Wisdom, Old Testament appellation of the Logos, 11. 35 Zinzendorf on expression "the Lamb created the world," 113 INDEX OF TEXTS Genesis i. 26, 27 • 19 John i. 18 . 96 Psalms viii • 9° i- 33 • 51 Proverbs viii. 1 . • 35 iii. 13 . 109 viii. 22 . 11 iii. 34 . 51 Isaiah vii. 14 52 v. 19 9 xlviii. 1-8 44 v. 26 . 20 liii. 9 • 44 v. 27 64, 66 Daniel vii. 13 61 viii. 42 . 109 Matthew i. 22, 23 53 viii. 46 • 45 ii. 27, 28 63 xii. 24 • 49 xi. 19 6: xiv. 28 • 9 xii. 32 64 xiv. 30 . 48 xvi. 13 . 65 xvii. 5 • 133 xxii. 15 . 90 Acts ii. 36 . 114 xxvi. 28 . 52 vii. 56 . 60 xxviii. 16-20 . 101 Romans i. 4 • 64, 137 Mark ii. 10 63 v. 12 • 73 ii. 27, 28 63 v. 15 . 142 x- 45 62 v. 19 • 73 Luke i. 28 . 54 V. 20, 21 . 67 i- 35 44 viii. 3 • 5°) 123 i. 38 . • 59 1 Cor. xv. 2 7 ¦ -9i i. 43 114 xv. 45-47 67. 78, 79 i. 48 59 xv. 45 . 42 i. 80 47 2 Cor. iii. 1 7 • 64, 136 ii. 23 44 iii. 18 • 137 ii. 52 . . . 47 iv. 4 • 19 xxiii. 31 . 51 v. 17 . • 137 John i. 1, 14 39 v. 21 . 41 i. 1 11 viii. 9 ¦ 125, 138 i. 14 . 96 ]v Gal. iv. 4 41 [ ,56,80, 114,122 1 62 THE GOD-MAN Eph. i. 10 iv. 6 iv. 9 v. 9-13 Phil. ii. 6 ii. 7 iii. 21 Col. i. 15 i. 19 i. 27 1 Timothy iii. 16 Hebrews i. i- 5 «• 5, 9 iv. 15 v. 1 I v. 7 95.97 ii. 5 . 81 . 26 • 13 • 134 125,134 127, 138 . 80 16, 19, 79 . 138 . 138 . 142 • 5i • 19 • 5 ¦ 90 46, 47 . 62 47. 143 Hebrews v. 8 7 vii. 26 45 x. 29 64 xii. 2 46 xii. 2-4 . 102 xii. 3 46 James iv. 4 . 73 v. 10-17 • 102 1 Peter ii. 22 51 APOCRYPHA Wisdom of Solomon ii. 23 19 vii. 21 36 vii. 25 . 3° xvi. 12 36 Baruch iii. 32 36 Printed ly R. & R. Clark, Limited, Edinburgh BY THE SAME AUTHOR. A COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS. Second Edition, 8vo, cloth, price 14s. NOTICES OF THE PRESS. " The exposition, based throughout on the Greek text, surveys with minute ness the words, phrases, and construction, bringing out the sense specially and generally, tracing the apostle's arguments, and unfolding his views on the diversified subjects which the epistle embraces. Fulness of comment characterises the work. Variations of the original text, grammar, syntax, usage of words, enter into the expositor's plan, as well as the doctrinal views of the sacred writer. We have been pleased to see so much good exposition from one who has used many sources with independence, and advanced far beyond any English commentator in correct explanation of the epistle." — Athenantm. 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