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CHRISTOLOGIES
ANCIENT AND MODERN
BY
WILLIAM SANDAY,
1910
Copyright, 1910, by
TO THE
Slirologtcal
ifacult^
of
tl)f
tmnitjerett^
of
^octtingen
DEGREE OF
D.D.
CONTENTS
PAGE
II.
III.
IV.
V.
VI.
VII.
VIII.
....
....
Ancient Christologies
Modern
Christologies
Two Types
Two Types
Presuppositions of a
Tentative
The
Modern
Modern
Christology
Christology
Present Position
...
of Christology
Comparison of the
31
57
85
Ill
135
.161
....
187
212
Postscript
SYMBOLISM:
IX.
INDEX
The Guiding
Principle of
Symbolism
219
241
PREFACE
I
HOPE
which
what
broad
lines of the
of the
most
before
is
me
of
commonly
It is necessary that I
much
make
lies
should
central portion of
my
subject
that
That
is
my main
perhaps justify
purpose in
book.
It
may
is
it
this
after,
Christmas of
made a break
last
year (1909).
in the middle,
argument developing
I intentionally
in a direction
and unexplored.
my
was anxious
new
Preface
vi
I could.
have added to
was not
satisfied with the latter part of the sermon as it was
preached, and I have substituted an extract from
a paper read at the Swansea Church Congress
it
which,
that
if
precision.
Oxford, 1907)
It
may
much
as I did of
modern
criticism
is
that there
is
is
hand
the history of
guidance.
Preface
vii
Church
ble that
of the Fathers ;
He
it is
to
me
incredi-
development to issue
If I find
and
in direct opposition to
them.
sition, I at
my
am
is
some-
and begin
aware that I
steps
well
On the other hand I
must not play fast and loose with criticism; I believe that it must be looked fairly in the face, and
that we must assimilate its results as best we can.
Here, too, I quite admit that, if I can be shown to be
wrong, I have also no choice but to retrace my steps
and begin again. Of course the diflBculty is to make
But, so far as my expethese two processes meet.
rience goes, I have never found the results of the
two processes finally conflicting. I have tried in
again.
my
ability
1910.
his criticisms.
ANCIENT CHRISTOLOGIES
ANCIENT CHRISTOLOGIES
It
is
When
crowning malediction
Sweet
is
Our meddling
intellect
We
murder
to dissect.
us those damnatory
lines.
And
yet,
in spite of
human life.
manner, though we may de-
And
much
be too obtrusive.
forward where
it is
we
For many
of us at
many
few among us at
know that we have a theology in the background.
And yet we cannot wholly do without it; consciously
for the
or unconsciously, it
exist
to try to make
all
things rational.
And
so
my
best to dis-
/.
my
charge,
Ancient Christologies
proper function,
if
tant,
no doubt
insistent,
branch of theology.
Perhaps
vour just to
map
my
I shall endea-
theme.
it
It
of the subject
such a way as to
make
and
to present
that I
helpful.
to
think
it is
method
sufficiently
really
Oxenford,' of
And
is.
known by
am
whom
it
this
time what
an older
like
Clerk of
was said
and gladly
teche.
little, if
know
The
is:
will
my
me
till life
itself
is
in
teach
which
ends.
my mind
speculation, so far as
(2) in like
lation
manner
which
it is
necessary for
my purpose;
mainly
German
speculation, for
Germany
is
had a continuous
history during the last century and up to the
present time with some remarks at the end upon
more isolated Christologies here and in America;
(3) to dwell at somewhat greater length on two
forms or aspects of Christology which appear to
which the study
have a special
(4)
and
may perhaps be
ideas
and
own
Church at large
thought of its Founder as divine. Those who had
occasion to inquire into Christianity from without,
tions of Christians
discovered that
it
distinctive
down
that Christians
and unreample
body of
an
The Church possessed
flective.
theology the product of strenuous and severe and,
great
mass
Ancient
/.
we may
CJirisfologies
in the Epistles
Paul and
of St.
of the first
so,
when he
to express either
own
it
tried
when
it
begins to
little until
in his
it
words.
it
The
first definite
child,
limbs.
its
Christians made, in the effort to realize to themselves the divine nature of Christ,
we
call
the early
God walk
of the
Docetism.
day.'^
in the
Did
Did not
three
men pay
Abraham
predict to
to
happen
visit
to
Sodom, and
in the future
.'^
Were not
earth
these really
divine
offer
manifestations on
some analogy
Ancient and Modern Christologies
was
to
be explained
we
will,
a phantom
Doubtless there
for
assumed
a semblance
^just
something naive
is
the
in
some would
such reasoning.
But, as
lie
near together.
It
when to the
multitude He was being mocked and
Olives at the very time
Calvary.
in
crucified
is
on
a scene
a rhythmic
of
eyes of the
it:
/.
Ancient
Christologies
am
not to suffer.
not, I
Myself
will
teach
thee.^
We
see
what
it
means.
In the
New
Jerusalem
is
Ads
f.
10
The
no
than the
less
We
it
fame of Ignatius of
Antioch that he was the great opponent of Doeetism.
Probably no one did more to kill it. It was against
in
it.
It is
one of the
titles to
singularly
who
life
{Trail. 9).
Again
and of spirit,
man,
true Life in
generate and ingenerate, God in
passible
first
God,
Son
of
death. Son of Mary and
(Eph.
Lord
our
impassible,
Jesus
Christ
and then
7).
There
is
Ignatius
exactly
theology
in
uses
flesh
language which
is
not
always
(e.g.
at/xa
Oeov,
him
irddoq
is
the
deov)
way
in
later
but the
which he
11
Ancient Christologies
/.
The
else.
The Son
man of
of God
leading thought
is
tjie
that of revelation.
is
viii.
2)
(Magn.
silence of ages
viii. 2).
He
i.e.
Word
the
is
breaking the
It is to the credit of
who
still
feels the
who
is
Spirit
Spirit.
XV
viii.
iii.
^,Magn. i. 2, Smyrn.
compare Eph. xv.
God'
{Magn.
3,
Magn.
xiii. 1)
in the Spirit.'
for all
l,Magn.
life
iv.
we have
This
'in the
triadic
as
one place
is
which gave
rise to
it
in the
12
same way
which
Clem.
(e. g. 1
it is
It is well
rigidity.
and
in
There
is
indeed no
Spirit {Sim. v. 5,
Spirit, as in 2
Clem.
elsewhere in the
the Trinity
is
New
ix. 5).
not Tritheism.
embraces these
The
Testament.
varieties
doctrine of
of usage
The group
tolic (really
is
it
were, under-
ground.
It
seems to
to treat
it
me
to
be pressing a passage
hard
From
but there
is
teaching.
p. 192.
Ancient Christologies
/.
outside
derived
13
in
the Gnostics.
For
of
which
is
only
we come
ideas among
Occasionally
and valuable
Valentinus himself.
Do
this
not
is
'aeons,'
let
the
and
It is fair to the
is
or
pure mythology.
Hippolytus, Refid.
p. 272)
vi.
29
(ed.
is
as applied
only approximate
14
The
literally.
the
turn.
is
I find myself, as I
who with
rience
little
all
to
considerable Christian
to speak:
known
critics,
have
modern
i.
e.
And
this
movement
of
which
I shall
commonly
among
is
as the Apologists
find not
whom
In
Of
Ancient Christologies
/.
not put
importance of
real
(e.g.) Aristides in
and Athenagoras.
15
the
greatly helped us
Only
of doctrine.^
when we come
I confess that,
modern
My
own
belief
is
our verdict.
our
first
these
opinions.
were) the
it
last
paragraph
in
men
set
themselves to solve?
Secondly,
The
make
of their
own ?
at
least
Christology
trine of the
Logos as
philosophy.
St.
it
The
ultimate source of
and
St.
Ignatius taught
after him.
much
of this criticism
is
probably
Ancient and Modern Christologies
16
gave
gists
it
';
it
the day.
Word.
They regarded
the Incar-
The
doctrine of the
of the divine
reason.
especially the
They
They empha-
work
work
This
is
the
main count
in the
worthy because
it is
of the Apologists'
is
the
more
note-
by Harnack:
The Apologists laid the foundation for the transformation of Christianity into a revealed doctrine.
In particular, their Christology had a fatal influence
upon the subsequent development. By taking for
granted the transference of the conception of Son
to the pre-existent Christ, they facilitated the rise
of the Christological problem of the fourth century
they displaced the staiting-point of Christological
thought (from the historical Christ into the region
they threw into the shade the
of pre-existence)
actual life of Jesus as compared with the doctrine
of the Incarnation; they combined their Christology
*
/.
Ancient Christologies
17
The facts
Sooner or
time.
tianity should
later, it
was
contemporary philosophy.
done
at
all,
own
And,
if
that
was
to
be
idea, already
It is fair to
'pagans,
T.),ii.
220
ff.,22.5
ff.
Ancient and Modern Christologies
18
Was
which
at
it
led
work
him
Word
men
and Socrates or Plato and Pythagwhile the Divine Word as a whole was in-
like Heraclitus
oras,
carnate in Christ
To see
may look
those of
its best, we
hands than
moment
stronger
in
at it for a
The following is Origen's reply to
Justin.
which Celsus
sleep and sending
of
The extract
is
/.
Ancient Christologies
19
whom
whole world.
Wherefore also there was no need that many
bodies should be made everywhere, and many spirits
like to that of Jesus, in order that the whole world
of men might be illumined by the Word of God.
For it sufficed that the one Word rising like the
Sun of Righteousness from Judaea should send
forth His speedy rays into the soul of them that
were willing to receive Him. And if anyone does
wish to see many bodies filled with a divine Spirit,
ministering like Him the one Christ to the salvation
to the
of men in
who in all
20
*God ought
that
many
God.
bereft of
and
progressively,
and as
itself at
it
once
were by
its
What
ity of
does the existence of God, or the personalfor the religious thinker save the
God, mean
/.
Ancient
Chriatologies
'
21
intense conviction of the rationality and the righteousness of the universe ? And is it not strange to
God that it will only give us light on
say of faith
one 'particular dogma, that the world is wisely and
righteously governed ? Surely this is the sum and
substance of all religious faith and of all philosophical construction/
'
'
And may
we
what
the doctrine of the Logos as the Apologists employed
not
stood for
it
saw
in
it
with
For the
Logos as purely
the source of
all
intellectual,
moral and
spiritual excellence
as well.^
they contributed
much
to
subsequent
In different ways
p.
Prof. A. S. Pringle-Pattison,
211
calc.
22
Church down
to the present
day
Irenaeus,
and
human and
meeting-point of
we may
Person of Christ
divine
it
as
three words
to
its
which ought
with
many
to
which
side, 'orthodoxy,'
it is
capable.
it
But
in the
him
I should describe
He
and deprecated
its
He
shrank from
it,
His own
/.
Ancient
awe
at the
full of
a deep sense
There
mystery of things.
by various influences
23
Christologies
is
truth
determined
in its simplest
instance,
Praef.
ad
which
who
as
we
He is
est
for
His
Word
infinite
God, Jesus
love was made
of
He might make us to be as
immensam suani dilectionem factus
ipse).
v.
{Adv. Haer,
He
of
quod
est
redemp-
the
coming ? And the answer is that He brought everything that is new by bringing Himself {pmnem novitatem attidit semetipsum
It
and
which we
have come
when we remember that the most chardoctrine that we associate with Irenaeus,
down
to us,
acteristic
24
6.
2).
back ultimately
to St. Paul:
up
it is
the
in particular,
summing up
the summing
lost at the
It will
inf.).
phase of
The
its
this early
history.
is
the assertion
In
With
come
Two
Natures.
a step further.
across phrases in
in later
him which
we
constantly
Western theology.
homo^
persona,
secundum utramque
distans; videmus dup-
deum
et
coniunctuni., in
hominem lesum.
He
is
una
careful to
/.
et
mortua
est,
'^5
CItrutologies
Aricient
sit,
esi virtutes
.
denique
et
ex utroque
esset,
We
might
easily
Even
Trinity.
language
his
is
still
inevitably to
difficult
distinc-
expressed
otherwise
than
tentatively
and with
And
yet
by w^hich
'
'
ing there
Trinity [this
word
26
as there is One God, from whom these deand forms and manifestations are set down
under the name of Father, Son, and Holy Ghost
{[quasi non sic quoque] unus sit omnia, dum ex uno
much
grees
nus custodiatur otKoi^o/atag sacramentum, quae unitatem in trinitatem disponit, ires dirigens, patrem et
filium et spiritum sanctum, tres autem, non statu sed
gradu, nee substantia sed forma, nee potestate sed
specie, unius autem substantiae et unius status et
unius potestatis, quia u?ius deus, ex quo et gradus isti
et formae et species in nomine patris et filii et spiritus
sancti deputantur ( 2)).
TertuUian
head comes
as
God-
He
this unity.
Gods
or two Lords
lips' ( 13),
severally
we do not
God and
The
We
Lord.
language of TertuUian
suffer to escape
is
echoed
Trinity of TertuUian
economic Trinity,'
i.e.
is
our
Spirit are
each
how
this
observe
in the
what
Quicumque.
is
called
an
a Trinity of dispensation or
a household
the
work
and government
Son has special
man and the work of
work
of the
the
Ancient Christologies
7.
first
nexion, though
to
it
Tertullian
single subject.
the
27
it is
came
to
be attached
later.
form
of the
rpelq vTroa-TdaeL^,
/x,ia
ovGrta.
watchword
The
not be the
began
to
last
of the
But
needed.
word
it
was
right
form.
it
was
in this
process by
When we
we
work
of the
Holy
Spirit.
why
also see
it
28
we may
say,
And
any way
His adversaries
claimed to maintain the sole 'monarchy' of God;
and Tertullian also desired to maintain it. But to
a Roman, familiar with the working of the imperial
system, it was natural enough to think of monarchy
he was very anxious not
to impair
in
subordinate, share
thus unim-
paired,
widened.
first
if
and next
at the
should
At
fall
of Christian doctrine
formation
all
vice,
and
it
far they
hesitate,
when it can
idea of emanations.
how
He
/.
Ancient Christologies
29
from
root.
him
its
No
We
and
selves that
all.
II
ANCIENT CHRISTOLOGIES
(Continued)
II
ANCIENT CHRISTOLOGIES
Let me
that
lecture,
(cOTltinued)
my
is
practical
I
modern
through
this
do not propose
or
all
to
make a study
to ourselves.
of either ancient
own sake
or for
any attempt
in
If
I
its
were
own
34
We
find.
was
And,
in particular.
How
be thought of in con-
Manhood ?
It
it
well to
in their
way
of
speculative problem
The main
II.
now known
Ancient
as the Apostles' or
of course in
its
earliest
35
Christologics
This
(1)
itself
simply affirmed so
with
much
of
Son and
Spirit side
by
side,
in regard to the
down
and
Person
them as
divine or human, but leaving them
fession or creed,
This con-
in the
instance
all
around.
36
was
at first for
scene of not a
fifty
years the
desultory theorizing.
little
men
of second-rate
of intellectual curiosity
In
circles
monarchy'
of
God
or,
as
we should
say,
the
central principle of
They agreed
in this,
but differed
mode
of the
//.
man who by
Ancient
Christologies
37
deified.
i/ztXo? dv0pQ}7ro<;
who denied
the Virgin
whom the
After the
38
who
is
described by
whose
(a.d.
fall
He
272).
Wisdom
whom
or Spirit of
reason resides in
was greater in
Moses than in the Prophets, but greatest and
In Him it rested upon the comclosest in Christ.
plete union of will, which was maintained intact
through all temptations. As a reward Christ reThe
ceived the Name which is above every name.
stress that is laid on union of will prepares us for
in the degree of this indwelling;
it
was
Father.
in
held at Antioch
demned
so because
sonal:
was applied
to the
Logos as imper-
Eus.
H.
E.
vii.
30
ff.
And
there
was
this
say
'of
became
but
and
fundamental
established,
or 'persons.'
itself felt in
way
ofxoovcrLo^;,
of the Sabellians.
at Antioch) to
was seen
term
really identified
manner
Synod
39
Ancient Christologies
II.
the
Mon-
This appears
in
way
who
is
of thinking.
God
it is
carried out
most
nattis et
fully
by
The
successive manifestations
as Father, Son,
Trinity arose.
The
stimulus to
it
came with
the
Godhead
in the heavens.
Of
all this
class of
Mon-
40
of the
Son
he asks naively,
in glorifying Christ
'
What harm do
do
He
human body
where 'the
of Christ
and
We
issue.
^
In
Was
There
is
it
Christ to be regarded as
a sense
see p. 48 below.
in
God
in the full
may be
defended
//.
Ancient Christologies
He
of the nature of
in
the
strict
41
sense
neither
God
God
man ?
was
One
is
Arianism showed at
its
Goths
and Vandals. But in these cases its excellence and
attraction were relative or comparative; any form
like the
Rome.
It is
now
42
Nicene
They
the
Emperor and
Church; but,
thought and
was given
it is
to the
by his
In meta-
Rome was
not
much
to the front,
men
and
like
voice
carried far.
of
its
after him
West and the East, helping to make the metaphysical argument of the one intelligible to the
other, and in return supplying to the combined
resistance the force that comes from character, tact,
and experience in dealing with men. Tact was
the
And,
lastly,
we cannot
processes of nature
'form.'
The
43
would seem
to
Not
all
belief
formulated propositions.
The
total effect
The
to this
touches
may be
process, as far as
said to
44
and
to
which
is
name
of 'hypo-
it is
lies
it is
behind them an
which
it
is
of
human
thought
to exactly define.
The
even by Harnack
(e.g.
is
all
if
we drop
It
or ignore
For
contradictions.
instance,
is
made equal
to 'two' or
'
'
'
'
And
again,
when
them
in the
Nor
way
in
which we
can
it
call
this,
They had
45
Ancient Christologies
II,
they went,
Godhead
as
it is
in
mathematics or in the
abyss which
we
Why
call
'
classifica-
God' some
differenti-
We look
We believe
to division ?
of
Man.
He
amount
the Son
then
we must
naturally (according to
standards) think of
that
we must
all
human
means,
our ideas of
Personality into the internal economy of the GodWe do so with all reverence and caution
head.
so far as
we
relatively to our
is
these conditions.
46
The West
also
had
its
in
of Elvira/
characteristics
come out
true that a
most strongly in
bent was given to
Neo-Platonism.
St.
Augustine.
It
is
by
his
is
an element
acceptable to the
in regard to
dency to
which
refine
modern mind.
this
away
philosophy which
in that
is
most
to
the idea of
The tendency
be said
God
is
is
the ten-
by a process of
'
//.
Ancient Christologies
the majesty of
characteristic of Latin
(e.g. in
but
had been
self-
reaches
it
It
restraint in speculation
The same
47
its
climax in
St.
Augustine.
His
from any wanton intrusion into mysbut under the necessity of breaking silence
pulsion, not
teries
non ut
ne taceretur}
ways
And
to St.
Augus-
more
in
we owe
To him pre-eminently
that Christian
To dally for a moment with any doubt or qualification of the absoluteness of the truth of the unity
^ De Trin. v. 9.
10 Tamen cum quaeritur quid tres, magna
prorsus itiopia humanum labarai eloquium.
Dictum, est tamen,
Tres personae, non nt illud diccretur, sed ne taceretur.
Ancient and
48
Modem
Christologies
makes from
The
last
all
fundamental place
and student
in the
of theology.
It is also St.
Augustine himself
who
goes far to
own Neo-Platonism by
which he brings out the religious content
the
way
in
of the idea of
lieve,
the
first to
He
is,
I be-
is
Love.'
how
We
They
saw
in
the Valentinian
did
God
this,
could
however,
they treat
it
system of emanations.
^ Atonement
and Personality pp. 145 f. Compare the passages quoted from St. Augustine by Loofs, Dogmengesch.*, pp.
365-7, especially those which assert the inseparahilis divinitas,
,
//.
Ancient
C hristologies
49
doctrine,
home
It
was
endowments
in the later
more
It
depths of the
man.
came
to the front
which
and properly described as Christohave seen that, from the time of the
who
is
strictly
We
logical.
of
to find
in the
is
one of
illustrates the
this as
line
it
differences.
a definite
issue.
It
was not
until
younger Apollinaris,
Where
Christ.^
his
own answer
to the question.
it
lay in
50
His
He
itself;
it
Ancient Christologies
//.
51
It is
He was
poraries.
(as
But the
side.
leaders
convinced.
the
heal
(to
yap
aTTp6(T\r)'mov dOepciTrevTou).
will
a further presuppo-
now, but
to discuss
have done.
ApoHinaris was thrown over, and his theory
was condemned
his
in
And
381.
yet the
lines
of
was a phrase coined by ApoHinaris that was the watchword of the school of
Alexandria, which the strong assertive character
seventy years.
of
its
bishops
It
Theophilus,
Cyril,
Dioscorus
main-
The Alexan-
ment
fiCa
in
and yet they held that the determining eleHis being was the divine; their formula was
(f)V(TL<;
crecrapKayixevr].
Cyril dis-
between
The main
of Antioch.
this
opposition
Ancient and Modern Christologies
52
fought.
separation
The
it
was a decision
conflict;
eastwards, the
it
was, came, as
it
to speculative adventures,
itself
retaining
its
Two
but
Natures, each
Although the characters were thus disthey were so bracketed and combined under
Person,
tinct,
Chalcedon (Oct.
is
it
25, 451).
According to
God and
at once perfect
perfect
this,
Christ
Man, of one
Godhead
and
of
Leo's
Tome,
in respect of
5.
His
//.
Ancient Christologies
manhood, manifested
in
53
of the
union, but
and a
Once more
single hypostasis/
time,
Church
of the East
and
weakened and
seriously
As
Two
to the
Two
The
Wills.
Two
Energies,
Two
Wills,
One
Two
Natures,
Person.
It will
be
that
The
is
difficult to realize.
technical refinements of
(eighth cent.)
made no
John
real change,
of
However,
was left.
Damascus
w^as Leontius of
the influential
^
This
is
slightly
original.
54
Emperor
To him
Justinian.
of a
human
has
its
nature which in
is
really
itself is
impersonal and
this
Probably,
eVuTrdo-rarog.
was
possible.
that as a solution
it
It is
is
Modern writers,
many good words
the
Two
especially in
Natures.
effect.
whole doctrine of
Christ.
and
To do
even though
it
reality of the
this
human nature
was not a
slight
thing,
logic,
To
in
and
Is
it
is
often used
Two Natures
theological
armoury
of the fifth to
no doubt
could give.
to
To
all
time
To demand
us
it
does seem
artificial to
conceive
//.
55
Ancient Christologies
But the
fair
thing
is,
not to
vantage-ground to weigh in the scales and find wanting the efforts of past generations, but to put ourselves
in their place
and
to ask
what
else,
or
what
better,
it
Ill
MODERN CHRISTOLOGIES
Ill
MODERN CHRISTOLOGIES
MUST now try to sketch in
modern Christologies. And
of
cally that I
this subject
must
means
this
which
own
practi-
do indeed
and
in
make
to
But,
it.
if
as
more or
less isolated
In
or episodical.
Germany
And
tinuous history.
there the
a clean sweep
Christianity
and
especially the
little
An
that Christology as a
Christian faith.
it
conceived
or no
faith
1813, laid
all
room
was a
it
down
religion
which
He
for
part of the
it,
average representa-
dogma formed no
That
it
But
And
For
of Christology altogether.
was.
and
GO
Work
to the History of
much
to
Rehgion as
Rehgion/
philosophy.
much
nantly intellectual.
It
is
in terms of
too predomi-
Hegel sought to
For him
method
of
represented
it
and
From
Humanity.
his
point
view
of
the
the
idea of the
This
It
Spirit in history.
be too a priori;
it
may
be too
may
it,
i.e.
from the
But
it
has,
as I have just said, the great merit of comprehenFaut, Die Christologie seit Schleiermacher (Tubingen,
1907), p. 1. In the sketch which follows I am practically following the outline in this clear and ably written monograph.
*
///.
siveness;
it
Modern
61
Christologies
process,
not,
It prefers to
And
theory in detail,
Strauss,
known
1808-74)
began
first
life
as a
follower of
book he took
his start
and in
was on the strength of his Hegelian
Christology that he felt himself emancipated from
any servile dependence upon the Gospels. So long
as he remained true to the idea of the union of
Godhead and Manhood, the historical facts in which
that idea was supposed to be expressed were indifferent to him, and he exercised freely the most
trenchant criticism upon them.
He himself, at the
end of his book, sums up rhetorically the outcome
It
of his criticism
The key
62
As conceived of in an
as in the theory of Kant.
individual, a God-Man, the attributes and functions
which the Church doctrine ascribes to Christ contradict each other; in the idea of the Race they
agree together. Humanity is the union of the two
Natures, God become man, the Infinite Spirit externahzed as finite, and the finite spirit remembering its infinitude; it is the child of the visible
mother and the invisible Father, of the Spirit and
of Nature; it is the worker of miracles, in so far
as in the course of human history the spirit ever
becomes more completely master of nature, within
man as well as outside him, while nature is depressed as the powerless material of its activity;
it is the sinless One, inasmuch as the course of its
development is blameless, inasmuch as defilement
ever attaches to the individual but disappears in the
race and in its history; it is Humanity that dies,
that rises again, and that ascends to heaven, in so
far as out of the negation of its natural self there
ever proceeds higher spiritual life and, out of the
destruction of its finitude as the spirit of the individual, the nation, and the lower world, there
arises its union with the infinite Spirit of heaven.*
was driven to this substitution of the idea
the Person by his assumption that the idea
Strauss
for
never reaches
its
full
It
is,
however, not at
all
shadowy semblance
throwing
it
over
all
of
itself,
together.
he should end by
The
intense sincerity
p.
536
n.
Modem
///.
half measures;
New
the
Are we
and
63
Christologies
in his latest
still
and answered
in the
it
negative.
left
by
Biedermann
1819-85).
who
was
Unlike
(Alois
many
Emanuel Biedermann,
He had
a vigorous
still
bears to-day.
When
off
a finger of his
He had, however,
own Dogmatik
up very much the
I think we may add
which, as
have
said, takes
with
and
some improvement. Like Strauss, Biedera direct and forcible writer; his book
has considerable merits of form, and it still receives
attention in Germany.
Biedermann is quite as
mann was
position
is
seems
'
G-1
to
I
would describe
in his
way
in this
mode
of statement.
'
'
God-Man, he
Christus-Idee
'
but
Christus-Prinzip.
The terms
are
Christus-Idee,
Christus-Prinzip,
venture to
idea
is
in this
tion of
of Deity
and Humanity.
It is
or works
embodies
itself,
The term
principle, as
more
tion;
idea
stress
it
is
on
itself
in
history.
this
in history.
out,
that this
is
supernatural.
historic
must leave
to
me
of the Christus-Person.
a clear gain.
mind but a
it
take
We
or
I shall
fur-
we
///.
Modern
But
you
will find
it
a help as a key to
Q5
Christologies
mind
all this
I think
part of the
and Person.
Strauss began as, and Biedermann was
Idea, Principle,
a thoroughgoing Hegelian.
They were
all
along,
of course
We had
in-
ourselves here
of the Left,
that
it
it
means
the Germans,
way with
the help of
and Reviews
Ancient and Modern Christologies
66
stood
who
Germany.
in
In
he mixed
One
it
with his
own remarkable
shall never
a very
in the
know a
little,
But, in so doing,
him
personality.
nobler man.'
knew him
'
We
only
same words.
He was
a unique
compound
of
and Puritanism
in
(characteristically,
religion.
we
He
are told,
said of himself
and
can
fully
it)
and power
lay sermons
(iii.
of restrained feeling.
comes out
pp. 230-76),
two
Works
in the
his
striking
I will
New
It is
indeed
little
of salient features
of those features
in
sympathy and
///.
Modem
67
Christologies
of substantial
change to work into the structure of his own philosophy. The reader will make what allowance he
thinks well for the peculiar views implied, whether
of philosophy or of criticism.
to
mankind.
There
came
'
lifetime
Ancient and Modern
68
C hristologies
But
whom
the
Church
calls
With every
^
Op.
cit. iii.
possible qualification
which
may be
///.
due
Modern
69
Christologies
from
modern or to any
or otherwise, in the mind of the
reservations, critical
writer, I will
make
who
could
it,
was
still
in
was made by Dorner (Isaac August Dorner, 180984) to mediate between the old and the new (i.e.
Dorner also
the new conception as it then was).
started from the idea of the God-Man, Deity and
Humanity not as opposed to but as implying each
other, a humanity which is capax deitatis. But, with
this scheme in his mind, Dorner worked it out
much more on the lines of the Bible and Church
His chief work is a very massive History
Doctrine.
of the Doctrine of the
ed. 2, 1845; E.
life
Person
T. 1872).
Towards
in his systematic
the
execution
rather
breaks
and
down between
the
70
we can
see that
Dorner had a
religion.
for
him a moment
but
it
has
its
is
no longer
Man
is
created for
given to us as a
fact,
is
not a
we can
^priori;
see that
is
the
work
but when
it is
it is
reasonable.
human
double personality;
but there
There is no
development in
nature.
is
human by
the Divine.
It is
is
also characteristic of
Modern
///.
finite;
relation to
Under
fall
many
71
Christologies
souls as to one.
the theory
commonly known by
the
name
of
Christ.
Germany about
really in
we have been
speaking, the
last century.
It was adopted rather
by continental theologians; but just as it
seemed to have run its course and to be dying out
there, it was taken up and vigorously pressed in
this country, where it has indeed had a fuller and
more eventful history than any other form of
middle of the
freely
Christological doctrine.
The
logians
desired
in
somewhat more
theory took
to
fill
detail.
its rise
among a group
of theo-
phenomena
in
especially those
the Life
of
which appeared
to
imply a
restric-
own
knowledge (Mark
and St. Luke's description of His advance in wisdom and stature and
in favour with God and men' (Luke ii. 52).
All
32)
xiii.
'
by
St.
Paul
in the
Ancient and
72
Modem
Christologie*
eairroi/).
such
as 'physical attributes'
(e.g.
Modern Theology,
Fairbairn, Christ in
The
whose
statements on the subject of the Kenosis are most
sweeping and unguarded isGess (Wolfgang Friedrich
Gess, 1819-91), the first edition of whose Lehre v&ti
der Person Christi was contemporary with the work
of Thomasius (1856), and who maintained his views
Another
in the later form of the book (1870-87).
continental
theologian
who
is
writer
better
known
in
Modern
///.
73
Christologies
up an extreme
Certainly there
is
The
it
a putting
circumstances of majesty
and glory. Phil. ii. 7 is not the only New Testament passage which refers to this. Other conspicuous places are 2 Cor. viii. 9 ('Though He was
rich, yet for your sakes He became poor'), John
Thine own
Thee
('Now,
xvii.
self
Father, glorify
Thou me
with
is
The most
dental
and metaphorical.
It is
a mistake to seek to
much
all
to multiply definitions
and
distinctions as to
as much^as possible.
it
distinctly the
So
far as I
can
see, the
upon an
biblical and historical.
*
rests
which
am
The
acquainted
Kenosis' in the
new
is
by Loofs,
Herzog (1901).
that
edition of
the subject
is
country has
made some
both
contributions of value.
s.
v.
But
this
74
I
am
afraid
it is,
we
a subject, especially a
difficult subject,
there
is,
this to
we
are apt
If that
is so,
is
way
When
of treatment.
Controversy
of securing thoroughness
not only
is
held in the
in the conscious-
and
otherwise.
clarified
We
in a much more
form than
are not at
knowledge with us
is
all
it
solid,
a people of system:
much more
like
a country
in
others,
The impulse
to
taken place
in
this
first
of Biblical Criticism.
The
protagonist at
first
was
In his
Lux
knowledge of our
///.
Lord
Man
as
in
Modern
its
Christologies
75
(e.g.)
up again
in his
kenotic theory.
Similarly,
Bp. ]\Ioorhouse of
Man-
Christ in
Modern Theology
may be ranged on
other
the
same
x\ll
these
side as insisting
on the Kenosis.
On
the
all
a Study
of
Philippians
ii.
number
of incidental
Histm-y (1894).
was
76
of real value.
scholar
one
Church
of
it
add
to the
list
of
F. Weston's
The most thoroughgoing and the boldest in language of those who lay stress on the Kenosis is
Dr.
Gore.
similar to that of
Modern Chrutologies
///.
77
speak of voluntary
I
be far wrong
if
were
credit
for
which he grasped a
difficult
problem;
and
I for
prejudge questions of
criti-
Nor should
they prefer to
call
it
I question their
on a doctrine of Kenosis,
by that name; in other
words, to bring
technical way.
And, although
should perhaps
it
would be
78
amount of clear
book contains.
and
positive teaching
What
which the
will detract
portion of
seemed impossible
down
to
break
without bringing
off
it
doctrine.
We
development of Christological
branched
off at the
appearance of
decline,
was
89)
and
name
his school.
when
felt.
had
began to
which
set of forces
themselves powerfully
fifties,
in the ascendant.
philosophy began to
make
still
it
These are
asso-
Ritschl
had already
in
1857
Kirche,
the
his
epoch-making
work
Modern
///.
influence
direction of
due
to the
79
Christologies
and
Ritschl seemed
of a different type
that of
own
surroundings.
Baur and
of
to
collateral line
development.
application of
theological
distinctive
little
of his inspiration
saw that
religion
in
dominant
intellectual-
Schleiermacher
Hegel.
made
He saw
larger part in
it
it.
than the
start,
that
intellect.
it
Schleiermacher
This
is
was not
reach
to be expected that so
its final
expression
all at
Schleiermacher
80
own person
gathered up in his
He was open
to influences
God
consciousness of
The
dependence.
includes with
him a
Accordingly, he
sense of
rejects the
Christ.
'
is
for
This ideal
of the
to
is
be
tion.
its
from Himself
He communicates
man
influences
it
Him
but
it
is
would seem)
God
that indwelling
which one
Church,
is
humanity;
in
in the
is
a miracle;
of
Man.
Kirn
in
as these.^
Hauck-Herzog, /JE.^
xvii. 605.
///.
Modern
Christologies
81
to
describe this as rather an effort towards the expression of a truth than the successful expression of
I
it.
had himself
which he
called attention.
on many
many
intelligence, cultivated
sides,
distinct
containing in
movements and
and receptive
the seeds of
itself
full of
suggestiveness
visible products
its
it
impresses us by sheer
its
independence, and by
He
is
not
Compared
seems slowly moving
and harmonized.
and tenacity
him
made
his
the
rather a masterful
of purpose,
unpromising materials to
Ritschl
is
its will.
his correspondence
shows
ii.
149.
82
was natural
him
same
to
to use
but
it,
as that which
its
content was
it
bore in the
in others.
is
different teaching
is
to ignore or
minimize
The
following
summary
amounts
Godhead, as
'
There
Vers.\
iii.
is
80.
///.
Modern
83
Christologies
Man
(Leben,
ii.
216).
We may
from
see sufficiently
how
this
At the same
time Ritschl
Ritschl's
is
and
i.
14
truth'),
('
and Matt.
27-9
xi.
full
('All
me of my Father.
and learn of me; for I am
shown
'All things
have been
me
the Cross.
King.
his
But
is
anything in
other writer.
IV
85
IV
We
in the tlieoit
centres in
sake of clearness
we connected
landmarks described
with
the
in those expressive
three
German
Christus-Person
as
we might
person
an
that
is,
and
supposing that I
am
active
of
right in taking
as
should
Ancient arid Modern Christologies
88
not be at
all
surprised
if
many
of
my
hearers dis-
New
Testament,
mation
to
New
Testament
ideas.
have already
to
late
Pro-
me ^with
one
both of
confirming this
IV.
Two
Tijpe.s of
89
Christology
For that
yet eternal the act of God Himself.
very reason, however, it was one perpetually reenacted, and to be re-enacted, by man.
If Christ
died for all, all died in Him; all were buried in
His grave to be all made alive in His resurrection.
It is so far as the Second Man, which is from
Heaven, and whose act is God's, thus lives and dies
in us, that He becomes to us a wisdom of God, which
is righteousness, sanctification, and redemption.
In
other words, He constitutes in us a new intellectual
consciousness, which transforms the will, and is the
source of a new moral life {The Witness of God, p. 8;
Works, iii. 233).
Once again
it is
to stop ; Professor
difficult for
me
Green w as a most
And
to bring myself
attractive expo-
exception can be
just read
orthodoxy.
among
ourselves.
my
of
an
idea.
such a region as
this that
It
is
in
90
most tend
and
to meet;
sophy should
if
some student
of philo-
feel
direction, I should
down
He may
to Ritschl.
be regarded
ment out
It arose
of
is
which
There
this
whether or not
tion in any case as
that
religion
It did
in
it
It
came
to
be seen
a complete philosophy of
intellectual.
quite as
much
as the intellect.
was
also
of doctrine inherited
was
felt
intellectual,
true ideal of
was
It
just as predominantly
The
doctrine of the
Two
Natures
in particular, as
IV.
embodied
Two Types
of Christology
in
Leo and
91
partly
There was
also
not a
little
tendency to revolt
It
seemed
round when
and
of value,'
i.
e.
life.
It must
some of the ancient formulae was confined to the
Germans or to quarters hostile to orthodoxy. Dr.
Westcott writes decidedly enough in his Commentary
on the Epistle to the Hebrews (p. 66): 'It is unscriptural, though the practice is supported by
strong patristic authority, to regard the Lord during
His historic life, as acting now by His human and
now by His divine nature only. The two natures
were inseparably combined in the unity of His
person.'
note
is
criticized in
mode
in
Modem
Ancient and
92
which he does
which
He
of speaking.
it
Chrislologies
this in itahcs.
'
This
is
a point on
accurate exe-
Fathers exactly as
ful note
(p.
it
stands.'
and a writing
Council.
(like
The
latter
illustrative rather
would
certainly
Leo's
Tome) approved by a
may
well
be regarded as
be wrong to press
all
It
the incidental
Or we might
put
it
way: the language of St. Leo was very intelligible and very natural for the purpose for which
it was used, and there was a broad sense in which
but it must not be taken
it was not really wrong;
in this
as laying
down
Dr. Moberly
time.
diverges
somewhat from
instance,
he writes thus:
The
all
that of
Pope Leo.
For
is of course perfectly
easy to lay undue emphasis on the
And when this is done as it is done every
*and.'
day the truth is better expressed by varying the
*He is not two, but one, Christ.' He is,
phrase.
then, not so much God and man, as God in, and
He is one indivisible
through, and as, man.
In His human life on
personality throughout.
earth, as Incarnate, He is not sometimes, but consistently, always, in every act and every detail.
Human. The Incarnate never leaves His Incarna-
true.
phrase
But
it is
'
IV.
Two Types
of Chrutologij
93
man.
If
Du
Dr.
Bose
no
is
Jesus Christ
less explicit.
'is
not
is
Two
Natures
the
acting,
This
and
is
suffering, as
in strict
man
(op.
cit.
p. 94).
to St.
Paul, p. 37.
94
comes
to
feel
human
personality
is
to
be sought
Dr.
penetration by divine.
Du
On
personality.
in
its
Bose agrees
interin this,
to postulate a double
of
*
'Yet, assuming, as we must, that our Lord's temptations
were to their utmost limit our own temptations and not those
of one other than ourselves, are we not involved in the difficulty of a double personality in our one Lord; a divine personality in which He is the very Word of God Himself uttered
or expressed in humanity, God self-fulfilled and self-fulfilling
and on the
in the nature and under the conditions of us all
other hand, too, a human personality which alone can be the
real and perfect expression of God humanly self -realized and
;
manifested
The
time
shall better
IV.
95
do not mean
this state;
dilemma
to leave the
hope
in
to suggest
do
is
The
language.
It is
conditions that
we cannot
(e. g.)
see.
we can
our own
least
were too
inquisitive,
which
of the
need not
tried
to
banish
of
man
is
irresistibly
96
things,
But
in
And
we regard
if
we
Ritschl as expressing a
it is
wholesome enough
in its
way.
is
wholesome.
attention should be
and that
it
It
drawn
is
by Ritschl and
to the
Person of Christ,
his
be willing to grant.
But
So much
I should decline
metaphysics
would never
be possible
in the future.
will
all
being,
We may
in
is
a widespread tendency to
The immediate
more
object
closely
The
longer
thought,
IV.
Two
and
especially
Types
97
of Christology
contemporary
Christian
more distinctly
does it seem to crystallize in two main types. I
will call the one *full Christianity,' and the other
'reduced Christianity'; and each of these, as it
thought, in relation to religion, the
many
and yet
degrees;
its
No
own.
I should
to gravitate
types,
not a
as I can.
feel at the
Indeed
conscious of a certain
between them
at
call
to
clearly understand
is
offer
same time
am
perhaps
to
mediate
to
qualification.
little
must
in
If
each other as to
it is
two
sides so
know what
not aiming
the
at, if
There
in
this
is
the
case,
more reason
for
an
effort to
mediate
98
to
duced
itself
have
Christianity,' I
'
dominant
When
speak of the
'fuller Christianity,'
still
am
prevails in religious
I do not for a
in this country.
Germany.
scattered
types of Liberalism.
is
is
It
is
many
difficult
to
it
excellences;
it
conformed
and
am
conscious of
its
to this type
still
and
I believe that
that I do not
which
it is,
mean
I shall call
to
my
It
aims at being,
strictly scientific.
In saying
own,
is
unscientific, in the
IV.
Two Types
is
to,
of Christology
99
a large fringe of
in this case
may
be raised
it
seems
me
to
to
be a
method
than otherwise.
call
it
will
The German
fortress, small
position
me
(if
We
it.
such a posi-
to recognize its
and
any
may
a compact
like
it.
It
is
it.
must only
fail in
the applica-
this kind,
we must
intention.
That
is
and the
the strength
logical persistence
485U27
Modem
Ancient and
100
with which
is
it
Christologies
consequences.
And
even
yet,
seems to
me
to
am
describing
It is science
It
is
to
be ignored.
Why
is it
that in so
many
quarters 'orthodoxy'
be so
It
And
ought not to
again,
why
is
tradition
'
its
warm
One
persecutes,
persecuted.
An
erects
generation
monuments
to the
at
least
past,
series of discord-
mean.
what
things on which
is
illustrate
Two Types
IV.
of Christology
am
speaking of two
which have as
is.
It
antithesis to
if
so, if
each side
in
mean,
we
its
Christianity';
'full
mum
context;
relative, and
is
if
how
deliberately
I say this, I
one a
the
call
and
minimum
at once the
or
maximum.
whole situation
sciously
have
not an absolute
will see
altered
might
Christianity'
Christianity,'
But you
not
'minimum
is
it
And
Christologies.
typical
almost sure to do
is
judged
two
101
whom
they represent)
When
do not mean that the two sides conof set purpose aim respectively at
and character
them in the direction of minimum and
maximum. The important point is that in any
comparative extimate of the two types allowance
has to be made opposite ways. Those who hold the
form of Christianity which I have called 'reduced'
whole bent of their antecedents
impels
down ?
What
verifiable facts
What demonstrable
commit ourselves
to as
can we lay
propositions
modern men ?
can we
The
others
102
They
belong.
and they
They
test of science;
new
is
of proof
if
hope
called
this is not
German
surface
and
is
among
ourselves.
last
And
two or three
Germany on
lines parallel to
ourselves.
identical
I refer
to
'
though not
among
the
its
dominant
in the Universities.
IV.
some
on
103
detail
this
will
directly
It is in the
culminates.
types
Modern
German
ourselves.
And
It is also the
German Liberalism
am
yet I
strongest
Positive school
and
the
is
Stated baldly
Godhead
not
all,
'
put
' ;
true.
being misunderstood.
tific
It
men, I
have
doubt
little
if
as a matter of
did should affirm
premisses
if
that,
difference
is
this:
for fear of
it.
fact I
it
is
but
like to affirm
it
myself.
'
104
Universal.
if it
were
The
really
it is
my
Ritschlian,
He
is
is
the
line to this.
And
on the side of
question, or
he
science,
he
(if
is
whole
I should
what
be prepared to
affirm.
Ritschlian
he
is
is
prepared to go with
insists,
and
us.
will insist as
His assent to
he means
The
'
himself
this is whole-hearted.
the Almighty
who
(2 Cor. v.
By God
*
of Christ
Two Types
IV.
found of Christ,
to find Christ or be
God
or be found of
be
in
to
be
in
105
of Christology
is
God
to find
feel
is
to
His presence in
the soul.
That
is
And
whole-hearted.
confess that to
and guarded as
immense
value.
am
am
it
We
can
in the
it is
all
me
myself too
this as
much
know
go together
way
together,
I believe that
if
come
as a standard;
of
not really
an understanding.
this
it is, is
to
quite
is
I only
throw out
It
'God
in Christ.'
it
was
abandoned.
Even now,
106
of union
If the
much
to say
men
Church
him whether
valid.
It
God
that
may
the Trinity
in those days,
is
in Christ.
were not
And
would ask
is still
is
on the ground of
the same sense in which
not verifiable
religious experience in
fifth centuries,
the principle of
(e. g.)
and
of the fourth
the principle of
it is
God
in Christ is verifiable.
But I would go
and I would say, that the doctrine of the
Trinity was built up in the first instance on a basis
of experience.
It was a certain way of describing
as a safeguard to that principle.
further,
way
All theology
of describing in
is
after
connected and
of
no
value.
IV.
On some
such
these
as
lines
107
beUeve that
motives.
all.
it
goes
is
Grospel.
'
I hold,'
he
108
C hristologies
God
made from
told
removed.
this
we
are
what the
first
the other.
We
a real pleasure to him whenever he can find Luther in the right; and he does
produce many excellent sayings, which really tend to
can see that
warm our
less
it is
man.
But he
in the
wrong.
To
insist
is
not
named
on your side,
on your neighbour's is not the way to ingratiate
yourself with a reader who has any wish to be
struction
tion
There are, no doubt, extenuating circumstances: the book was written a good many years
ago (in 1886), when the position was different from
what it is now. The *Kulturkampf' was still fresh
in men's minds, and the awakening that has since
come over the Church of Rome, and especially over
Roman Catholic scholarship, was still in the future.
The more generous spirits in Germany look upon
their old antagonists with different eyes.
But there
is still not a little to be done.
With us, half or
impartial.
Two Types
IV.
perhaps a third
of
of Christology
109
moving
still
sui'vives.
a marked change.
by
side.
Herrmann has
yet a third
in
Mysticism.
At
we were
left
with
two
other.
They might be
ways.
described in
many
different
'fuller t;ype'
The
first
is
and the
really the
The
it
took, a product of
Modernism.
Most English or British or Anglo-American teachins: in what are sometimes called the orthodox bodies
conforms more or less to the first type. The other
is
By
all
this I
of
at
istic
and
influential
circles
influential
especially
predominance.
Towards the
upon me
standing our
own
preferences,
114
at
its
that
which
positive side,
we should make
very real
is
and
allowance for
full
its
hoped
context,
some ways
From
differ considerably
ing
view
of view, that
is,
between
it, which
from our own.
from
in
the point
of
the
concerned
bodies
various
of Glasgow.
tial
of
name
Scottish
present time.
will
Presbyterian theologians
He
is
strictly
at
the
and
criticism
I should not
which he
be wrong
position as before
all
discusses.
if
I imagine that
were to describe
things Biblical.
his
The historical
critical
own
attitude
is
any of those
The work
lately published
of his to
which
Comparison
V.
for
justified in the
1908)
it is
of the
115
Mind of Christ
(Ilodder
& Stoughton,
Two Types
New
full deity of
Testament gene-
by the writings
of St.
Paul and
St.
John.
(stud-
much
as
Dr. Den-
ney has, however, this in common with the Ritschlian School, that he looks throughout especially at
the religious value of the doctrine involved.
evidently, for his
own
life
He has
part,
He is
God
(p. 398).
Dr. Denney
it
116
I
am
we
afraid
are
still
a long
But no harm
And
raised.
how
far
The mere
be of no
slight value.
'
irreducible
And
there
teaching
beliefs
minimum
helpful to have
an
yet another
is
may be useful to
which
it is
in the aggregate
of Christianity.
and others
less.
Ritschlianism,
Now
and the
I think
allied
it
may be
said that
Comparison
V.
of the
Tivo Types
117
real
own
is
may
most
verifiable
it
cannot but be
advantage for
beliefs
And
verifiable.
us,
And
there
England.
If
is
we
in
spirit,
may
say, experience
is
There
is
a body of literature in
Germany
that
At the
head of it would be a comprehensive work like
Wernle's Einfuhru7ig in das theologische Studium
(Tiibingen, 1908), and it would include many books,
large and small, by Bousset, Jiilicher, von Soden,
Johannes Weiss, and Harnack, whose famous lectures on Das Wesen des Christentums (1900) set an
example in one class, as his recent critical studies,
from Lukas der Arzt (1906) onwards, have done in
another.
In these writings there is, on the one
hand a workmanlike completeness of scholarship,
and on the other hand a warmth and freshness of
this country.
118
it
hard to
attain.
moment encouraging
signs
which we
reality, to
among
just at this
us, especially in
qualities;
if
of the
as the
own
beliefs
but rather as
we
shall
enjoy
make
its
Having now, as
it
admiris
due
and antagonism.
done something to mitigate the opposition between the two types of thought
between which we have more or less to make
a choice
I hope,
no means confined
surface
^I
to
it,
words
to set forth
more contracted
is
first
and most
V.
Comparison
Two Types
of the
119
we
we had been
in possession of
an autograph docu-
setting
down
in plain
that of course
come very
our duty to
make
all
the most
the hints
we can
and
of
indica-
as such.
120
complete.
critics
draw from
not,
make a
from time
to time
made
it
deserves.
broadly speaking,
with more or
all
less of
New Testament,
Camparison
V.
stances,
Two Types
of the
121
Christ as
Denney
in the
writers,
is
No
beginning with
St.
common
belief
and those
no longer as living as they were.
But apart from any such temporary expression, we
can see that there was a very great force at work,
and I find it difiicult to think that the language
of
theirs
categories
in
of
the
time;
categories are
used to describe
I
St.
it
questioned.
to the effect
am
upon
those
be called mystical.
St. Paul uses language that
is
extremely strong.
that
seem
to
self (Gal.
ii.
20)
produced in him by
spiritual
his old
this
122
set
jecting his
own
of others.
He
them
(St.
extraordinary result;
more than
He
soul.
this
in motion.
Clearly he
is
pro-
wrought
and the
strangely vivid
had stood
alone.
But
Paul
which he
is
In
constantly referring.
fact, the
whole
as
little
and a
like
name
This
of St. John.
is
keep
and we
my
will
(xiv. 23) ,
'
words; and
my
If
man
Father
Thus we
love
me, he
will love
him,
iii.
V.
the door
Comparison
and knock
I will
the
my voice
man
hear
come
in to
indwelling or abiding
And
is
and
the metaphor of
a well-known connecting
In
Epistle.
established
123
any
if
link
Tivo Types
of the
is
strongly
and the
New
down
left
the centuries.
Many
of the
examination of a case of
Element
this
examples have
literature.
kind
is
One
of
a searching
The Mystical
Now I am
aware that a higher and a lower interpretation may be put upon these experiences. But
I am more and more inclined to think that the
lower interpretation is an instance of the mistaken
attempt to unduly narrow and restrict both the
aspirations of the
human
soul
of di-
life,'
we can
in our
124)
We
feel
sure that
it
'
Himself.
I believe that
gathered up in Himself.
He meant Humanity
I
take
it
as
that such a
an intimation of the kind of outlook with which the title was used. Antecedently
we might have inferred that it must have associations of this kind. I have said elsewhere that I have
little doubt that our Lord made what in one of
passage as this
ourselves
we should
places in the
of
man'
is
call
a profound study of
occurs.
I agree
this
all
the
phrase son
*
came
'
V.
of
CoTnparison
him ? And
the son of
of the
Two Types
125
'
The
Man
And
there
is
much
conscious our
character;
the Gospels to
in
Lord was
of
show how
of invention
and
(which
in close
harmony
many
critics
brethren,'
which
set of passages
would be those
and Second
Adam (Rom. v.
all
my
&c.
Another important
in
is
12-19;
open; and
tion or inclusion
is left
and
compare the
instructive to
writers
recent
it is
interesting
interpretations
which
Some
are
especially noteworthy.
Rom.
V.
This
is
12 ff.:
is
itself
most
Ancient and Modern Christologies
126
The
Him.
is
the
That
it
indeed
Not
less striking
ful
is
Message
of the
San
of
Man
ii,
in
in his recent
book The
Such a
ashamed
V.
Comparison
of the
Two Types
127
Or he might be
skilful
way
in
which the
meaning of leadership is so drawn out to the uttermost as virtually to amount to union. This is done
by the help of a variety of metaphors, all of which
But I am not quite sure whether or
are Biblical.
not Dr. Abbott intends to commit himself absolutely
to the doctrine that is
commonly
called
mystical
union.'
whom
no
doubt whatever in this respect are Dr. Moberly and
Dr. Du Bose. There are one or two passages in
Dr. Moberly's Atonement and Personality that have
The two
writers about
there can be
Ancient and Modern Christologies
128
that union
Spirit,
is
which
and
of
God.
any
it
is
And
again:
For the reality of our own relation to the atonement, which is its consummation in respect of each
one of us, everything unreservedly turns upon the
reality of our identification, in spirit, with the Spirit
In proportion to our essential
of Jesus Christ.
distinctness, and remoteness from Him, is our
Coniparison
V.
of the
Tivo Types
1^9
tion of
exactly vicarious.
He indeea consummated penitence in Himself, before the eyes, and before the
hearts, of men who were not penitent themselves.
But He did so, not in the sense that they were not
to repent, or that His penitence was a substitute for
theirs.
He did so, not as a substitute, not even as
a delegated representative, but as that inclusive total
of true Humanity^, of which they are potentially, and
were to learn to become, a part. ... It is not by
becoming like Him that men will approach towards
incorporation with Him but by result of incorporation with Him, received in faith as a gift, and in
faith adored, and used, that they will become like
Him. It is by the imparted gift, itself far more
than natural, of literal membership in Him; by the
indwelling presence, the gradually disciplining and
dominating influence, of His spirit which is His
very Self within, and as, the inmost breath of our
most secret being; that the power of His atoning life
and death, which is the power of divinely victorious
holiness, can grow to be the very deepest reality of
ourselves. ... It is the Spirit of Christ which constitutes the Pentecostal Church. The Church means
nothing but this. It is the perpetuity of the Presence, it is the living Temple, of God Incarnate
no longer in the midst of, but within, men (pp.
:
283-285).
In
my
Research
last
These
9
italics
are mine,
all
Du
Bose
Ancient and Modern Christologies
130
made
Dr.
of Christ' (which
*
Oxford Professor.
is
cit.
p. 310) that
universal humanity
the explanation of
abundantly anticipated.
this
ought just to
illustrate
That
Spirit
V.
Comparison
of the
Two Types
131
And a
little later:
it is
not
fact,
but
Christ's
Christ
trine that
we
call
writers.
is
when
I should
132
The
doctrine
and
to Biblical language.
Bibhcal; indeed
meaning
fullest
It is
Divine Im-
in the
is strictly
no
less
possible
thoroughly in
might perhaps be supposed by any one not theologically instructed that difficulties might be raised
It
in
that
is
the theory
is
perfectly con-
From
come
that
upon Tritheism.
It
is
this
really belong to
it.
I should rather
German
most
If,
of
whom
theologians,
however, there
is
that
capable of
us a seed, that
divine
then we
of the truly
Divine Immanence
in
there
is,
if,
implanted
is
indefinite expansion,
is
may
The
even in
its
say, the
it is
highest degree
is
the
Spirit
seen to be no wise
it
operates
and
V.
Comparison
of the
Two Types
133
human.
The
full
aim
I shall
if all 's
it
will
modern
be seen
to
when we come
to the
itto assert at
one and the same time the full humanity of our
Lord without detriment to His deity, and the real
deity without detriment to the humanity.
Events move
fast.
last
few days
volume
hope
My
to return to this in
first
impression
is
more
that the
We
it
course not a
positive.
And
little
yet,
am
is
and
at the
firmly than
VI
PRESUPPOSITIONS OF A
CHRISTOLOGY
MODERN
VI
PRESUPPOSITIONS OF A MODERN CHRISTOLOGY
the
phaenomena
It will
surprised that
it
should do
and we cannot be
so, as the
conscious states
of the
for
naturally
seem as though
That, however,
states
recent
it is
and
definite
date.
He
says (Varieties of
Metaph.
I. viii.
'Psychology.'
137
New
Eng. Diet.
s.v.
Ancient and Modern Christologies
138
made
For us
field
in
of psychology
late F.
is
W. H. Myers and
same
am
ception of which I
confined
to,
had
is
For a number
source.
its
was employed
speaking,
if
principal focus in
It
of this wider
was not
the more or
it
Psychical Society.
particular class of
devoted
itself.
application
^
and introduced
it
VI. Presuppositions
of
January
17,
1901;
special
An
abridged
The
140
by
For us, from our present point of
view, the main drawback is that it was conceived
from the first for a particular limited purpose and
that the whole form which it assumes was guided by
Mr. Myers had constantly before his
that purpose.
mind a certain set of phenomena, which it was his
This
its
is
an
real author.
II.
Presuppositimis of a
possible,
explain.
Christologij
limitation
was
141
perfectly
and
The
Modern
legitimate,
than central.
I
am
of
even hope) of
much
as well as of psychology.
It ought,
however, to be
is
painful.
It
is
a general
142
and the
like).
really helpful
The book
is
me
most
It
much
same ground as the older term unconscious cerebration,' which appears to have been
coined by Dr. W. B. Carpenter about the year 1853
cover
'
the
which
It
work
in this
been
many
am
but
is
way.
its
more
direct antecedents in
my own
case are
is
It
it
is
its
cognition.
This
possesses
it
make up human
life.
It is filled
with images
See
New
VI
Presuppositions of a
Not only
is
it
little
but, in addition
will
And
its
most
wonderful of
life,
its
and
insignificant.
these
impressions,
trivial
all
and
jostle
passive
bottle)
of
many
(like dried
peas in a
from those
it
is
and
to the
For
no harrowing
is
concerned.
no triumphant
descent into the nether world, followed by a release
and return of captives on any large scale. The door
And
is locked against any such violent irruption.
yet, in some strange way, there seem to be open
it
there
is
'
of hell,'
144
is
a con-
and unconscious
is
that continual
There
of
But only
the light.
and
come at
will
fully
conscious reason.
call.
And
Only
in part
do they
come
in
organized form.
practical end.
And
and sub-
is
baffle the
solution, or to
make
to find their
ways
that are
intractable
its
The
same
If the dominant
potentialities of good and bad.
impulses and influences in conscious thought and
life are good, then the dominant impulses and influences in the unconscious state will be good also;
and vice versa. The under-world is a repetition or
being
all
of one
moral colour.
It contains the
appear
and thoughts
less
is
of the
waking man.
(generally speaking)
them
degree.
It
is
in
wrought
ality.
especially
They
to
call
miracles,
Ancient and Modern Christologies
146
examples of
The
The
supernormar character, or
these supernormal possibilities, which caused Mr.
F. W. H. Myers to have recourse to the subliminal
It
was evidently
this
self' in
pathy or hypnotism.
quite as
sphere
much
as,
if
phenomena
us too
it
as tele-
offers itself
but
sought, of
To
many
where an explanation
of the
had written so
phenomena
far
is
to
be
of religion.
practically taking
ff.)
he
wrote as follows:
147
*
Compare p. 508: 'He becomes conscious that this higher
part is conterminous and continuous with a rnore of the same
quantity, which is operative in the universe outside of him,
and which he can keep in working touch with, and in a fashion
all his
148
beyond us
We
The
italics
VI. Presuppositions
of
Modem
149
Christology
belief of
mankind: God
is
real since
He
produces
real effects.
So
far Prof.
James.
am
more glad
who
tells
to
be able to
us expressly
call as
(p.
in favour of mysticism.
sympathy he
lays
down
all
the
witness a philosopher
In spite of
want
this
of
its
root
whom
they come'
(p.
422).
It is
is
to
be so abundantly
attested.
me
union of
Ancient and Modern Christologies
150
tian mysticism' I
mean
spirit
who
is
human
also the
God.
conception of Christ;
full
of Christ
i.
never forgets
e.
its
origin;
it
it
more
other
human
appeal, which
do not
possess.
recent paper
by
(in
Theol. Litteraturhericht for April, 1909) calls attention to the revived interest in mysticism
its
phenomena. Dr.
and study
of
Ger-
it
more seriously.
of
before
In
this
theological
The
chief impulse to
it
was given by Dr. Moberly's Atonement and Personality (London, 1901). But this had been to some extent
151
Bampton Lectures
and Mysticism
Another powerful
(London and
New York,
1907).
Gospel according
Paul, 1906;
to St.
High Priesthood
And
the year
Christian
Mysticism.?
present to ourselves
make
We
use.
describe
it
in
from space.
We
union of
Ancient and Modern Christologies
152
we hardly know in
any case we cannot assume how far union is possible between person and person.
Some of the
writers I have named push this conception to its
person with person; and yet
We may
One
connexion.
this
St.
Du Bose).
Paul as typical
in
is
(ii.
live;
And
the other
little
children, of
same
in the
is
I,
whom
Epistle
am
(iv.
19):
'My
But
the last
metaphorical
and
it
an element
of
element of metaphor,
One
is
is
tempted
large
is
is
an
that element.'^
What
That
We
how
there
if
to fall
in principle like
Elizabeth
And
metaphor.
that
it.
I believe
ought to have.
In any case
is
full
We
we
The main
is
of this reaHty.
difficulty
this
analogy supplies
which
am
speaking.
I suppose
it is
the case
human
spirit is
Spirit,
yet
insists
strongly
Sir
Ancient and Modern Christologies
154
in very striking
terms the
possibilities of interpene-
Here
tration even
My own,
At
Oh
first,
must
Your
New
The
in fine.
for
your part.
human
spirit,
point which
force
is
We
and suggests a
may
human
we
spirit
are
with
will
been led to
The
ness.
states all
that
is
far
But
of the matter, or
VI. Presuppositions of a
Modem
Christology
one sense we
sciousness,
may say
by the
it.
155
In
fact that
it
does
so, is
must in some ways yield to that which is appaBut from another point of view causes are
more important than consequences; and it is the invisible part of the process which takes us nearer to the
cause.
The deepest truth of mysticism, and of the
states of which we have been speaking as mystical,
latent
rent.
belongs not so
sciousness
effects
as
much
conscious strike
It
is
there that
and
active lives.
thus generated as
it
But the
we can know
and unconscious
conscious.
The
resultant states;
is
states of
it is
Here
lies
mysticism.
I accept
we may perhaps
abnormal or
call
normal
(as
eccentric) mysticism
compared with
156
C hristologies
work
of
if
the Holy
we
firmly grasp
know
It
it
Now
is
only by
into zones ;
and
We
its effects.
is
in proportion as
as
it
were divided
we go down deeper
bered
which are
vividness
guise in
consciousness.
The
is
157
as past
is
But
present.
is
a constant play as
it
electricity passing
is
man
158
The
dial.
really
important thing
is
The
diflSculty for
us
is
the ear
so
is
is
a message.
endowed with a
to others
is
revealed to him.
duals, in their
moments
To
what
man
obscure
of clairvoyance,
is
is
God seems
been speaking.
if
I first
sum
VI. Preswpfositions
up
the result of
proposition,
of
what
and then go on
to anticipate
in
what
one
am
The
retrospective, proposition
first,
all
is:
that the
divine indwelling, or
soul,
is
the subliminal
consciousness.
And
shall try to
work out
is:
is
the proper
'
'
vn
A TENTATIVE
MODERN
CHRISTOLOGY
VII
A TENTATIVE MODERN CHRISTOLOGY
In the
last lecture
we found
is
it,
of divine in
man by
whatever name we
man which we
haps we ought in
this
But no;
is
'
am
am
yet, as I shall
is
inclined to
It is true that
better.
And
Per-
infraliminal' in-
are
that
is
as
in
well as,
man
most beyond
is
that
his ken.
so deep,
nevertheless
field of
produce
consciousness,
164
much
to expression
the divine
itself
is
for the
most
the divine.
what we shall
and we
act; there is an impulse to prayer, and we pray;
there is an impulse towards thanksgiving, and we
give thanks; there is above all that central impulse
If
see.
we
There
is
an impulse to right
is
it
action,
God
We know
enough
able to trace
beyond
describe
this;
or
it
to
life
26).
to
be
we cannot go
any more explicit way
source, but
we cannot
define
abysmal motions.
the highest
of
viii.
the
in
ultimate
Not only
cause of these
the ordinary
of the saintliest of
men
is
life
but
conducted
VII.
Tentative
Modern
Christologij
acts, so far as
same
1G5
they
laws,
ment
the inner
is
body than
It is literal
of the spirit
life
by a cunning arrange-
is
is
possible to
manifested
so far as
it is
ever manifested
the
selves
can at
If
be transferred to
We
we
attempt to draw as
the
and
human
it
were a vertical
other.
But
drawing a
it
was
so.
between
line
difficulties
and
His
if,
on one
on the
instead of
vertical line,
between the
fall
166
the proper
and natural
The advantage
Person of Christ
of this
is
that
way
it
of conceiving of the
without at
confine
of
His
on earth as
life
it
fully
human; it
any case must be left,
an opening, which in
by which the Deity of the Incarnate preserves its
continuity with the infinitude of Godhead.
The great gain from the recognition of the
leaves
it
proportions,
and makes us
lies
proper
a way
which
realize in
the
self to its
in
this
in
larger the
it.
And,
analogy to the
it
much more
life
is,
VII.
Tentative
Modern
to the
of
On
we
sciousness of the
think of the
Lord as
167
Christology
entirely
Son
of the
human
con-
human;
we
off
one
divine.
it
were,
could
so
come
much
to expression.
be expressed as was
We
no wish
far as
it
to
Man';
there
of
of ourselves.
human
of
life
one
Over
those continental
is
this
Lord
in real earnest,
less
and as
emphatically
away
this
human
life
was, in
the
New
life
its
of
168
God
Himself.
If St.
the words of a
of
them that
in
their being,'
God
it
may
still
be said of
in
a yet more
Son
in
it is
whatever
it
means, can
ample room
it
for
is
compelled.
VII.
Tentative
Modern
169
Christology
cellor,
its
who have
is
read
it
isolation only a
pose
I believe that
it
deserves.
with
it
has
But those
me
that
it
little less
than
we might
sup-
was
books
where
'in a country
far away from all centres of
^the
complete,
not quite
are few
its
a remarkable book.
and
of Zanzibar.
and which
is
thought,'
theological
it
is
The book
Dogmatics
yet I
am
to such
purpose
a large extent as
is
word. And
we meet in the middle
we do. Dr. Weston's
to vindicate the
own words:
With the Incarnate
powers]
is
not an
[this
suppression of certain
act of forgetfulness.
Rather
it is
170
Son
slave.
and
to
not
know Himself
But looked
at
His consciousness as
man
is
Son
Man, who
Man
human;
Christ
the self-consciousness of the
Jesus, the self-consciousness of God in manhood.
It is in the light of such a theory as this that we
best understand the saying of our Lord that His
Father is greater than He is. For the Incarnate
speaks of Himself as He was on earth in His Incarnate state, within the relationships made concrete
by His assumption of flesh. He speaks not of His
manhood, but
Incarnate
He
of
is less
VII.
Tentative
Modern
Christologif
171
moment
To
do so is to require
the first in which He is
unlimited and unincarnate ; the second in which He
is incarnate, and unlimited except when He wills to
allow some merely human condition to prevail over
Him; and the third in which He is self-limited in
And the result of such a
that human condition.
conception of the Incarnate is to make His manhood
unique not only in the degree of its perfection, but
also in kind.
It makes it utterly unlike ours, and
also removes it from all part in the mediation of
of
its
existence.
His self-consciousness.
And, on the other hand, the Kenotic theories
are equally to be deplored. For they picture the
Incarnate as of a dual consciousness in the sense
that they reqfuire two centres of activity in the
lower state; a centre of self-abandonment, and
a centre of His divine-human or human activities
after the self-abandonment has taken place.
'
172
Logos
wills
The
moment upon
will, I
made clear
hope, have
faith.
these demands.
He
I believe that
is
he has met
thought where
He
led him.
it
as explicitly as possible;
come
doctrine.
important
It
contemplation
Christ.
is
is
and yet
in conflict
to
do not think
with any catholic
I
observe
that
his
do not
think
that there
is
any
real
by Dr.
Neale.*
Patris Unigenitus,
VII.
Modern Chrlstology
Tentative
173
Hie a matre
regitur:
summi
culminis
Residet in solio;
Hie
ligatus fasciis
Vagit in praesepio.
The
substance of what
higher
authority
than
is
But the
sequence.
the
fact.
If
compelled.
go beyond
compelled.
began
to
consciousness of Christ.
The
the universe
is
The
same Deity
believe; and
faith
174
The
trying to describe
it
and as
I conceive that
is so,
But
is
a genuinely
I shall doubtless
it
is
human
be asked
If
is
only done
and
to that impression
well as liian.
The
in Christianity
as
itself
It refuses
man. If it were to do
would feel that half of Him was unexplained,
that there were features in Him that were otiose,
ineffective, and without meaning.
The most definite, the most comprehensive and
the most exalted (according to the current ideas of
exaltation) of all the titles which our Lord took
to think of Christ merely as
so,
it
to Himself
title
title
Messiah.
This
VII.
Modern Christology
Tentative
His kingdom.
It
redemption or salvation
ration,
Jews' notion in
175
the
according
instance
first
to the
own
for their
the outlook of
than
Lastly, the
theirs.
title
that our
The
all
mankind.
Lord thought
of
incidental expressions of
grouped round
really
the Judge of
this
which
spoke are
central idea;
they
all
blessing on acts
to
Him in
ness
is
all
done
cause.
same
it
done
moving
the
it.
was
central
this.
is
it
central.
But
was adequate.
It
was
say for
was the nearest idea and the nearest expression that offered itself at the time.
Whenever
our Lord used it and we know that, although He
it is
that
it
presupposed
great reserve
it
always,
He strained
In particular,
ceptions
He
first,
He
used
it
it
almost to bursting.
fused with
it
176
an
ideal that
was never
He
God
as *the Father.'
Even
so
even
when
what was
to
was enriched
still
all
in these
was inadequate.
the inadequacy as at
it
to think of
be expected.
human
a kind of
that
to pass.
consciousness as
It
may
of
human
nature has
The
orifice
material
is
that which
is
and
so porous that
comes up
it
to pass through.
The
particles, pass
surface.
the
process
very
many
human
do these stand
to the
But in what
remainder that
is left
How much
of 'the vision
VII.
and the
Modern Christology
Tentative
The
no accompHshment of
phrase corresponding to
177
it ?
He sums
it
up
all,
for
in the
it is
this.
one of his
famous
line,
If
human mind
the
are subtler
and more various than the supraliminal. Wordsworth is constantly aiming at this, and in many of
his
best-known passages
as
when he speaks
of the
Blank misgivings
Moving about
But
of
of course
a creature
Tennyson, with
We
think
his
of
wall,'
or of Browning's
Or
motion.
To
see a
again
we
World
And a Heaven
Hold
And
12
think of Blake's
in
a grain of sand.
in a wild flower.
178
become
is
not capable
The narrow-necked
an opening at the
bottom, which is not stopped by any sponge.
Through it there are incomings and outgoings,
which stretch away into infinity and in fact proceed
from, and are, God Himself. That is the ultimate
and most important point. I have said already that,
whatever there may be of divine in man, it is in these
deep dim regions that it has its abiding-place and
home. And I feel sure that we may make use of
this
analogy when
vessel has
we speak
Perhaps I
to
which
of the
had recourse
metaphor
of another
spoke
dial-plate,
forwards before
it.
The
Jesus Christ,
their nature.
when He became
He
Our Lord
Incarnate, assumed
notby His
own deliberate act of self-restraint He could not
wear His Deity (as it were) upon His sleeve. He
knew that the condition which He was assuming
permitted only degrees of self-manifestation. He
knowingly condemned Himself, if the phrase may
such a disability as
this.
could
have spoken.
But
just as in the
man
the whole
VII.
Tentative
Self, conscious,
Modern
Christology
179
is
indefinitely
it
We may
outward appearance
of the
life
of
stituent elements,
physical,
spiritual, character
one of ourselves,
attention.
process of character-forming
with
Him
character
than
is
it
is
with us.
The forming
of
180
C histologies
particular decisions of
Of
all
the
Old Testament.
It
would
for
itself
came
first.
The
Him
as
it
thoughts affected
Him
VII.
A
To
to this.
Modern Chridology
181
What
Tentative
heights
Name!
Everything
in that single
Nazareth
it,
God was
the
Son
title
an agent
of
of the theocracy ;
and then
next,
by an easy
whom
King, of
the
earthly king
much
to
searching of heart,
of
It
was as a
last
outcome
This
which the
gives
us
of those solitary
Son
of
By
Man.
this title
He
still,
the
title
chose to be known,
What was
the mission,
human
Why
guise
.^
182
And
still
may
be
fulfilled,
first
We
by what
precise
means the
tide of
blessing
for
all
But He knew
VII.
Tentative
Modern Christology
how ? When
our sources
solution that
Still
certainly
be
183
they remained
fulfilled ;
but
that question
Acts
i.
4, 8) this
predicted
of
it ?
of all
I
by
further working
Jesus.
How
is
represented as
anywhere
here, most
of a 'reserve of
We
i.
speak
e.
of
Ancient and Modern Christologies
184
latent
to
time,
on great
With
Jesus,
it.
was with
It
all
ages
Him
^that
as
it
which
But now
its
who were
all
that
relativity of utterance
is
at-
human.
one or other of
which
its
VII.
Tentative
Modern Christology
What
and
human
185
applies to language
We
ourselves have
more adapted
it is no abuse
if
we
own
time; and
employ
prefer to
to
we may.
be realized
self is
is
that,
but a small
descrip-
us utterly
of
Man.
come
We
down
to
Son
mind and never
must bear
it,
this in
VIII
VIII
The
an event of
some importance. It came out about the same
time as the volume of Cambridge Biblical Essays;
but the two books, although consisting of nearly
the
same number
is
There
is
of course
no
a step
in the process of
mental discipline at
The
essays
off
at
up
make amends
for this
by
This
nificant.
Whereas
in the
189
190
to
its
America
but
evidently aims
it
more
it
deliberately at
gives
that
it
it
and
interest
will
be a
attraction.
I shall
which
just that
is
but
which
I myself believe
reconstruction which
field
This tentative-
it.
is
includes
is
movement
of
going forward.
reflects
in
its
is
particular
it
construction
propounding.
The
Lodge.
If this essay
for
in the
it
greatest
is
Sir Oliver
same
same
is
by
direction.
it
at least seeks
It seeks
a solution in
more upon
one aspect of it than I have done. As most of
what I had to say was already written before I had
the
same
direction,
and
it
dwells rather
comparing
of notes
may be
desirable.
full
There are
which
may
my
be taken, but
191
wish
is
rather to
draw
is
it
begins
by asking,
spiritual essence.
At
this point
a question
distinctly contemplate,
is
raised
which
I did
Ancient and Modern Christologies
192
I
have
little
to
debar
make
or
them-
coming up out
At the same time it is no doubt
well to remember that the word self has to do
double duty, sometimes for what we call the centre
of personality, and sometimes for the whole circumference to which personality can be said to extend.
Sir Oliver Lodge goes on:
selves felt in the conscious region,
of the unconscious.
'
'
But
to denote
it,
VIII. The Present Positim
Much
adopt
I could not
'
larger
language
of this
all
of
is
193
evidently tentative.
it.
'
itself felt in
genius.
humanity.'
would beware
of attempting to define
philosophers
later.
And
or
therefore I
a vaguer phrase,
man,' or the
'
whatever there
like;
unconscious
self
is
purely
is
of divine in
consists only of
that
psychologists
human
in
is
it
in
this
divine,
or
as well.
But man
is
cer-
him;
of science.
latter part
he writes rather as
And
substantial
I did so
if
13
194
We
which any spirit must enter into relation and sympathy and corporate union with humanity.
Christianity tells us that a Divine Spirit that
the Deity himself, indeedwent through this
process in order to make himself known to man,
and also in order fully to realise the conditions and
limitations of the free beings which, through evolution, had gradually been permitted to exist.
It
teaches us that, among all the lofty Spirits which
ever became incarnate on the earth, one supremely
Divine Spirit entered our flesh and walked on the
planet for a time, was born, loved, suffered, and
died, even as one of us.
195
This
is
easily corrected.
clear;
and
correct';
I believe that
it
throws
but
drift of
it is
it is
real light
on
it
has at
the
196
lecturers.
exposed.
is
But both
spicuous illustration of what
pp. 59, 66, 76
lecture.
called a
f.).
reduced* Christianity
am
afraid this
We
orthodox doctrine.
197
define
it
scientifically
may
yet
That
is,
think
attractive passage.
it
It
be admitted, a very
shows how much may be
will
tools;
feeling after
Ancient and Modern Christologies
198
modern
problems.
The
disjunctive
question
'Jesus
or
Christ?'
The essayists,
whole volume.
may
Profs. Weinel
native,
for
as might be expected,
first
and Schmiedel
the
both.
of this
Percy Gardner:
we have
limitations.
.But
We
VIIL The
199
Present Position
they have been members of a great spiritual communion, and they have all declared that this life
had its source not in themselves, but in the divine
spring of power and light which from age to age inspires the Christian Church, and makes it capable of
redeeming the world from sense and sin. Now, the
first range of phenomena of which I have spoken
is
summed up
The
in the
phenomena
of
summed up
is
existence of
depended on the
two
one with another. The
Church is the church of Jesus-Christ: and a lover
of paradox might say that it is built upon a hyphen
possibility of bringing the
(pp. 45-50).
That
is
Christian faith
the
meaning
is
that significant
combined.
upon
it:
the
What
What we want
proof have
to
we
of this
know
Is there
between the
life
of Jesus
faith alone,
faith
not
Christian
200
The
which lies before modern Christians is not whether a continuity of spiritual power
can be rigorously proved to run from the human
life of Jesus on into the life of the Christian Church,
but rather whether such a view can be reasonably
held, whether it is in contradiction with the ascerreal question
If not, then
tained results of historic investigation.
it is a sufficient basis for a reasonable faith, if
faith is called for by Christian experience, and the
demands of the higher life.
Any person who should maintain that history
disproves such continuity of life would be a most
know more, much more,
arrogant dogmatist.
in regard to our psychical conditions and spiritual
surroundings than did our fathers. But yet our
We
knowledge
It certainly behoves
with such subjects as inspiration,
divine action in history, the nature of the world of
spirits to which we belong as members, to speak
with extreme caution. Above all things, to make
dogmatic denials where evidence is defective, is
certainly not the part either of a wise man or of
a really scientific man.
It is a fatal aberration to make the human life of
Jesus as recorded in the Gospels in any way unreal
we must be content to see in them the memorials
of a human life, but without sin, and governed by
a unity of will with the divine purposes which makes
us,
it
is
strictly limited.
in dealing
quite unique.
Yet we
in
VIII. The Present Position
201
since the
Christ,
we
(pp. 54-56).
moderation
After
all,
he
is
only interpret-
And
to
the
Canon
first
generation of
it
for themselves.
Scott Holland:
For them, and for him [St. Luke and his readers],
was no hint of variance or of conflict between the Eternal Christ who offered the sacrifice
to God and the Jesus of Nazareth who was done to
death by wicked men. On the contrary, it was
there
human tragedy.
Ancient and Modern Christologies
202
f.).
am
Bacon means by
illogical.'
of the
I should
Church was
the
epithets
'vacillating
and
it
went
that
it
I should
have thought
VIII. The Present Position
many
203
as of
I
its
am
opposite.
is
room
for both
types, far
I
witnesses.
we now say
my
Jesus is
life,' we are not
referring to the historical Jesus, as including
characteristics which to us are unacceptable, but
we are referring to an ideal for which the historical
Jesus has supplied only the essential features. That
this kind of attachment to Jesus should cease, in
order to satisfy the demands of veracity, is surely
not the wish of Roberts. In such an event, religion
would certainly lose something which is essential to
its nature.
Religion always unfolds itself with the
greatest vitality in the intercourse of a person with
a person. For that reason it thinks of God as a
Person with whom communion can be held, and
greatly prefers to commune with a Person who at
the same time comes nearer to the soul in the guise
of humanity.
In discussion with theologians, the
truth must be most deeply emphasised that it is
impossible to hold a real communion with Jesus as a
man of the past; what appears to be such a communion
consists entirely in self -identification with the mental
If
204
And naturally
it involves intellectual error.
leads to a lofty reverence such as is rendered
to no other hero, however great, to no other beneTo all these
factor of mankind, however eminent.
we look up with awe, with a feeling of littleness
in comparison with them, with heartfelt gratitude
for what we have received from them, and with the
consciousness of still being by them helped forward
on the path of victory. But towards none of them
do men stand in relations of such intimate spiritual
communion as towards Jesus, because the region in
which they feel he is helping them is more central
than in the case of the rest; and because from none
else as from him do they receive so deep an impression that he has a heart of love for every human
being who approaches him thanks to his image as
depicted in the gospels (p. 78).
though
it
have
may
italicized
deliberate,
be described as the
upon the
minimum
construction
which it refers.
Dr. Schmiedel is, of all the writers that I know, the
most austerely rational; and in this passage he has
taken pains to ward off from himself the least suspicion of Mysticism.
note
how he
facts to
goes on to rescue as
it is
interesting to
much
as possible
This
is,
to
VIII. The Present Position
quote one or two more passages, which
us, I think, to
do
still
more
205
will
enable
remarkable position.
of emphasizing points
which seem
noticeable
to
me
especially
noble
effort,
Thus
was in its
and for that
it
(p. 75).
Ancient and Modern Christologies
206
for anything
is
more
clear-sighted or
more
just.
But
made
in the
Are we
tion?
cases of the
its
sleep?
surely
is:
in
Horatio,
Than are dreamt of in your philosophy.
It is the
enlarged,
Jones.
to
The assumptions
be very
to
is
be cut down
Henry
Schmiedel seem
of Prof.
Prof. Jones,
starts
Deism.
by assuming
man and
the
commonplaces
immanence
of
God
of religious thought'
are becoming
(p.
92).
He
a way that
within
its
the Bible
is
limits has
and
more
affinity to the
historical Christianity.
least
teaching of
The warmth
VIII. The Present Position
207
God
are
brethren' (Rom.
all
make
whom
are
things, in bringing
29);
'For
it
became
and through
many
whom
sufferings.
is
viii.
things,
all
he
of
him, for
New
he foreknew, he
also foreordained to be
many
whom
not ashamed to
10, 11).
The
all
call
and they
which cause
sanctifieth
of one:
for
Biblical writers
is
that the
'
And
ii.
less
God which
Does
God.?" In his
[Prof. Jones'] argument to the contrary it is a small matter
that he seems to misunderstand Dr. Denney: but he seems
also consistently to overlook certain commonplaces of Chrisexclusiveness of his relation to
filial
the Father of
all
is
at stake.
relation to
God
is
recognized as
possibility of
"adoption"
upon an original relation of "likeness"; that it is precisely where the loss incurred through practical denial of
sonship has been most deeply felt that its reassertion on the
rests
Ancient and Modern Christologies
208
come
its
coming (p.94).
quent passage
Jesus did not come in order to reveal his singularity or his isolation; nor, indeed, to reveal himself
The purpose of his coming was to show to
at all.
men, not only with what love they were loved by
himself, but with what love they were loved by
God. 'I have declared unto them thy name, and
will declare it: that the love wherewith thou hast
loved me may be in them, and I in them.' It was
this truth which Jesus taught; it was this that he
presented in the living pattern of his life, that he
ratified and exemplified by his consciousness of his
ground of fellowship with Jesus has been most triumphant.
Curiously enough, Professor Jones does not (unless
it is
in a
which seems to be
crucial, viz., that historically it has been through Jesus that
men have discovered that they and the divine are "on one
side," and that they have usually begun by discovering that
The distinction beethically they were on the opposite side.
tween sonship real but not realized and sonship brought into
unclouded consciousness is of vital importance for this disIt surely turns the edge of this criticism of Dr. Dencussion.
For as long as men have not realized their sonship the
ney.
divine must offer itself to their consciousness as "confronting
them". And therein lies the simple explanation of the fact on
which Dr. Denney lays stress, that "Jesus is set on the side of
The truth is that this article,
reality which we call divine".
single parenthetical remark) raise the point
like
some others
in the
is
to be found.'
critical
VIII. The Present Positwn
209
own
own
The
in the history of
mankind
(p. 93).
in order to reveal
come
isolation.'
question
(p. 60).
was a genuinely and thoroughly human consciousness. But that does not contradict or exclude
state,
God who
it
It
did not
210
Him;
neither did
prevent this
it
from surging up as
career,
carrying with
when
it
it
a sense of boundless
possibilities
Spirit,
crib'd, confin'd,'
conquer
upon which
it
built
was expressed
for
it
under
This
is
full value,
facts as
and not
it is,
to give
to begin to explain
If
it its
away
it is
the
true
VIII
as
certainly
it
is
that 'the
is
no
Spirit
we
211
Himself beareth
our
are
trates the
Sonship of
Him who
bear
spirits
and
If
we
illus-
is
pre-eminently the
in the past
Son.
The
of the
mistake
made
Human and
much
in contrast
dilute
our conception of
make
work
it
believe,
can be.
own
more
clearly
than anything
else
how
this
212
POSTSCRIPT
If I
am
hope
may
As the
last of the
my
J.
M. Thomp-
Mark, which
has been somewhat adversely criticized and which
It is
I am aware has caused some disquietude.
indeed a symptom of the extent to which modern
problems and modern methods have taken hold of
the minds of our younger scholars; and I cannot be
son entitled Jesus according
surprised
if
to those
who
to
St.
feels,
as others of us
be restated
to the
are
in
that
if
Christianity
is
to
modern world
strictly
feel,
scientific
it
213
Postscript
He
assumptions.
feels that
the oldest
and
it
by
step
is
which
necessary to begin
This
step.
it is
it
the
first
interpretation.
given as follows
The sum
simple impression
all later
comment
of this impression
is
This
is
essentially the
arrived at in
in these lectures.
way
It is
by
The
result of three
in itself
human.
is
its
to expression,
this
respect
(i.e.
our Lord's
life
way
paradox
convergent
entirely
careful exe-
in the
forms of
human medium.
On
the contrary,
its
in*
expression)
But there is no
it is what was to
214
be expected
there
if
Incarnation at
was
The
all.
to
divine in
man
Whose
And
the
head
of
veil is
unremoved.
same description
the God-Man.
Another
same
I should
God-
direction.
be wrong
if
But the
way.
which I
setting this
am
about to
When
expected to
make
much
construction which I
was attempting.
But
to the
it
does
contribute.
The
Christologies
in
215
Postscript
The
two
of these writers followed traditional lines most
closely, with excellent intentions but (as it seemed
to me) not without some straining of language,
while Seeberg seemed to combine some good and
helpful remarks with others that were decidedly
fanciful.
appealed to
think
the
old
criticism
that
the
me most was
doctrine
first
construction
which
the
Deity of Christ.
The
life
of Christ
faith,
true that
many
And
it is
probably
216
of motives, verge
But
if
am
upon what
is
practically Docetism.
help us to see
how
this
tive contribution to
might be.
theology
is
His own
may
distinc-
made
of,
Before writing
title
other unaccounted
It
is
and
leaves the
for.
me
The
to be that
it
Postscript
217
full
SYMBOLISM
IX
IX
The Guiding
It
some
to
fell
detail
Principle of Symbolism
I did this,
survey of
^
facts.
because
it
Symbolism
222
a part of
We
principle
make
that I
it,
be
to
followed
And
in
use
the
that
we
poet of
all
others
done most
who
(to
my
our modern
life.
a short
poem
volume
of
in
compass and
among
Many
in the last
will
asks his
the
book
remember the
father what he
is
rest.
is
reading.
He
is
his question
What
is
told that
is
Troy ?
The Guiding Principle
IX.
of
Symbolism
223
his
make
followers of
Wolf who, he
given to understand,
is
have
No actual Homer,
No warrant
for the
whole
Browning
story.
left it,
no authentic
That
with some
had not
told,
is
little
had
text,
moralizing upon
told
and what he
why he had
at once but
had
let
him
Symbolism
224
at intervals of time
moment
degrees.
Wolf's Prolegomena
is
by wandering minstrels
And
its
word.
last
of the
is
poem had
whole matter.
series
indelible
mark
behind.
It
may
still
be something
of speculation that
You
and
it.
Browning's poem
is
of course
a parable.
The
manhood has
its
human
We may
think of
all
IX,
The
divine design.
of
which has
the
falls into
progress
225
Symbolism
periods, each
We may call
appropriate method.
first
sense,
its
of
is
what
it
mind
the
is
come
to a
can
method which we
We
it
if
to
find.
of
we
be understood
by the aid
Thirdly,
is
attacked more
grammar and
lexicon.
at the
Symbolism
226
complete symmetry of
its
inter-
expression.
it
Troy
It
is
quite conceivable
that there
I gather that
a hypothesis;
age that
is
Of
we
by torchlight into an
At the same time there is
are peering
dark to
us.
or at least the
Lastly,
shadow
we have
a reasonable
belief,
of a belief.
the
'
critical
'
method, not at
first
way with
criticism;
the
new.
IX.
of
It
is
Symbolism
227
only a difference
half-guessed, half-seen,
not gained, held fast.
at
Grasped
Of such
subject-matter as this
we can
only speak
is
equivalence:
'
'
'
From
our limited
must not be
allowed to cut in too deep. We need to remind
ourselves from time to time that the way in which
deep;
but
it
This caution
is
case of Theology.
The
truths of theology in
Some
and are
to
its
are
be
228
Symbolism
determined by methods as
objective
strictly
and
scientific.
New
Iliad;
it
equally a weighing
is
But many
their nature.
and,
we
if
there
There
is
are to call
also
is
speculation.
it
an element
of a history
will carry.
more mixed in
them of direct
in
but
To
we know not by
up truth to truth as we
(for all her body is homogeneal and proporthis is the golden rule in Theology as w ell as
be
still
what we know,
find
it
tional) ,
still
closing
that
is
likely to
maintain
same fundamental
itself
as true.
If
it is
the
we attempt
versely,
if
to argue
The Guiding Principle
IX.
of
Symbolism
229
we ought not
another,
but likeness
end
itself at
to see in
it
difference only,
The comparison
in difference.
should
modified,
it
to suit the
may
new
conditions
and amended so as
and not simply in our
be, corrected
It
it.
much
Wordsworth expressed
is
the principle
of science as of
so felicitously long
ago:
this principle
guided
all
my own
it
and
have
disproved.
On
studies;
reason to consider
may
it
verified
had some
and confirmed.
from
the history of two conceptions in regard to which
what may seem to be very different views have been
I
be allowed perhaps to
illustrate this
down
Symbolism
230
One
of the
most primi-
forms of
it
is full
heard.
literally
of stories of revelation
not a
And we may
little
real
was
men
which
saw
divine revelations.
The
centuries pass,
after the
of old time
spoken
spoken unto us
in
worlds' (Heb.
i.
whom He appointed
whom also He made the
His Son,
There
is
a world of theology,
embodied
in
them
lasted
on with very
new
Then we
change
really
we come
to the
Middle Ages.
Reformation.
little
IX.
of
Symbolism
231
no.
Luther replied
who
spiritual people,
dxlix).
When
way
to put
God
It
That
is
it.
He
own
his
to
way;
age.
modern
still
in
And
ideas
when
further insight
ducing in him what W. James has called an uprush of the sub-conscious. I should prefer to call
the last an inrush of the super-conscious. It makes
a man a vehicle of deep-lying forces, so that he
builds better than he knows.
He may think that
he is writing for a society, or even for an individual,
when he is really writing for future ages, and to
That
is
is
unconscious (Cambridge
Symbolism
232
communicated
through
reasoned basis of
The
human media, on
the
modern psychology.
is
the
The language
of Genesis
is
modern
psychologist.
in this case of
The
process
is
evolution in a straight
line.
modern philosophy
porated in the
Book
series is there
tion ; there
of
is
of Genesis.
in the
branch
At no point
of that
method
single important
of revelation
which
God
has
Prophecy
is
been
In
New
The Guiding Principle
IX.
The
due time.
andwe may
Christ Himself,
saw
say
in
it
Symbolism
of
find
its
contemporaries of
with
this
would
it
233
all
reverence
correspondence the
divine design.
fact.
If they philosophized
and
hand
will.
in
it
to feel in
it
make
of
God
ordering
But, beyond
all
this,
a matter of speculation;
by which beginning
and end were connected together. But this abstention of theirs does not preclude us from attempting
to fill in these links.
The ancients found no
difficulty in leaping over a gap of ages.
On one
side of the gap was the divine word, on the other
side was the divine fulfilment; that was enough.
But we have to trace the course of this wireless
telegraphy.
We do it through the medium of
fill
applicable
to
other
times
Symbolism
234
than the
earlier.
In
way
it
ceases to be a
the
fulfilled
hand
of
but
it
does not
lift
up
its
voice
is
apply in
modern
all
and
and
especially of the
Christian religion.
The most
judgement
to
the
historic
Creeds.
it
English
cleric,
may
meet
An
this
as I can.
I desire to
IX.
Doubtless there
is
Symbolism
235
purpose they
of
may be
We
treated together.
only
The Creeds
speaking, the
are,
strictly
There
is
From
are
all
this point of
we have
view
to fall
it is
back upon.
There are no
it
would be
They
are the
in
we
use them.
it
Universal as nearly as
we can come
to
We
it.
do
we keep them
as a standard of reference when we want to know
what was the mind of the National Church when it
started upon its career of greater independence. The
not use the Articles in worship, but
we take
part in
it
is
a cor-
as a corporate act;
Symbolism
236
for the
the society.
reason I
and
am
than some of
less sensitive
less sensitive
than
my
friends,
Athanasian Creed/
It
not really /
is
who
say
it,
it.
torical
of
own
If I
were to analyse
my
it,
it;
what
do not
am
feel that I
responsible for
mind
of the
is
Church.
am
the
I
because I
The
is
one
It
am
many
consciences.
it
in favour of
stands,
retaining the
which
is
a burden
IX.
and
With
for private.
ceive, the
head
world at large
do not
Symbolism
of.
237
feel called
not concerned.
upon
to
speak at
On
this
all,
and
The way,
outstanding historical
monuments
then, in
this
is
most
as great
Church,
I desire to the
loyal to that
mind.
utmost of
my
ability to
be
moments
in the composition
or
whether we
aim
will or no.
We
scientific
thought
and
must modernize,
at a mechanical coincidence.
I suppose that
which
it
receives,
and
tries to
reduce
it
to
harmony
238
Symbolism
its
It is only
to a
by an
head
effort that
research.
all
own independent
background
background
are to call
is
shaping
itself
an indefinable
of thought,
of
subconscious rather
it
But
what we
call
the 'self,
and
activity.
it is
It
never at
which in
and new.
The particular form of fusion each one of us must
work out for himself. To his own Master he stands
rest,
but
is
it is
this
or
falls.
If
we
whole course
of history
is
one,
is
parts
in
if
we have
this fixed
really so difficult as
contain gaps
it
may appear.
abundance
of gaps;
It will doubtless
it is
not to be
work out an
absolutely
from beginning
to
outlines
The Guiding
IX.
Princi'ple of
Symbolism
239
it is
an
In other words, the continuous thread that we hold in our hands is truth
letter
but of the
to type,
spirit.
harmony.
its
in divers
essential oneness
and
its
essential
INDEX
Abbott, E. A., 126
Synod
Chalcedon, Council
Alexandria, School
of, 51.
St., 42,
216.
54.
dvTidoffcg,
of,
of,
38
51
f.
Apologists, The, 14
Creeds.
Apostolic Fathers, 11
f.
Arian Controversy, 40 S.
Artemas, or Artemon, 37.
Asclepiodotus, 37.
46
ff .,
103
ff.
and
165
ff.,
passim.
flF.,
Prinzip, 87.
Person, 87,
Church, Mind of
Universal, 104.
64,
64,
ff
St.,
113, 118
Christus-Idee, 64 f ., 87.
Augustine,
Antioch, School
Synods
f.,
of, 39.
Ambrose,
52
of,
92.
216.
90.
the,
235
ff.
75,
91.
Clement of Rome,
12.
Continuity, Principle
102, 229, 232, 238
C,
Creeds, The,
vi,
of, vii,
f.
115, 234-8.
95.
Binitarian, 12.
Denney,
Dioscorus, 51.
J.,
Docetism, 7
Bright, W., 75
Dorner,
ff.
Du
I.
Bose,
127, 130
114
ff.,
f.,
f.,
f.,
132.
215.
A., 69
W.
125
P.,
ff.
93
107,
f.,
151.
Callistus, 40.
Carpenter,
W. B.,
142.
Cambridge Biblical
189.
Celsus, 18.
Essays,
54.
..
242
Index
Inge,
W.
R., 151.
Gess,
W.
F., 72.
Gifford, E. H., 75
Gnosticism, 12
Godet,
F.,
72
Jastrow,
141
J.,
f.
f.
ff.
John,
121
St.,
Acts
of,
ff.
John of Damascus,
Gwatkin,H.M.,21.
R. M., 151.
Nazianzen,
Nyssen,
53.
43, 51.
43.
f.;
see
also Apologists.
Kaftan,
J., 75.
f ., 168.
I.,
79.
Leo
I,
J.,
214.
Leontius of Byzantium, 53
Lindsay, J., 21.
Hosius, 42.
151.
(collective),
124
Logos, Doctrine
of,
15-21,38,
70.
Humanity
Kant,
Kunze,
Hiigel,
215.
Kenosis, 71-8.
Hegel, G.W.F.,60f.,87f.
Herrmann, W., 105 ff.
Hermas, 12.
Homoousion, 38
J.,
Th., 215.
ff.
Loofs, F., 14
ff.,
hypostasis, 38 f
Incarnation, 191-5.
Indwelling, Divine,
chaps.
9, 11, 80,
also Mysticism.
Milton,
J.,
228.
Moberly, R.
95, 127
C, 12, 47 f 92 f
ff.,
.,
152
f .,
155
f.
.,
Index
Modern
243
Ritschl, A., 78
Positive, 102.
Monarchians, 36-40.
Monophysites, 52.
Moorhouse, Bp. J., 75.
Moulton, J. H., 195.
Morin, Dom G., 46.
81
f .,
95
ff.,
f.
Nestorians, 52.
209.
see also
Creeds.
f
of
Spirit,
Man,
J.,
156.
ff.
D.
F., 61-3.
21.
Subconscious,
St.,
121
The,
VI-\TII passim,
SjTnbolism, chap.
Pantheism, 153.
Paul,
124.
Strauss,
Orr,
and
Son
Origen, 18
139,
Subliminal,
Self,
chaps.
238.
IX
passim.
ff.
f.
Powell, H.
C,
75
Pragmatism, 95
TertulHan, 21
f.
f.
Doctrine
24.
Revelation, 229-32.
24-9.
Praxeas, 39.
Prophecy, 233
f.,
Theodotus of Byzantium,
37.
of,
105
f.,
11
ff.,
132.
Index
244
Two
Natures, Doctrine
of,
Two Wills,
53.
J.,
Wernle,
ff.
117.
P., 117.
Ulfilas, 41.
VIII passim.
213.
Valentinians, 13.
Wordsworth, W.,
1,
177, 229.
ubiennr
~e)F