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Godhead. As only in love do we come to know the depths of our own being, so it is only in the Son that ?God is love? ( <620408>1 John 4:8).

Christ is spoken of as the Effulgence of God in <580103>Hebrews 1:3 ? ?who being the effulgence of his glory? ajpau>gasma th~v do>xhv ; cf. <470406>2 Corinthians 4:6 ? ?shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.? Notice that the radiance of the sun is as old as the sun itself, and without it the sun would not be sun. So Christ is co-equal and co-eternal with the Father. <198411>Psalm 84:11 ? ?Jehovah God is a sun.? But we cannot see the sun except by the sunlight. Christ is the sunlight which streams forth from the Sun and which makes the Sun visible. If there be an eternal Sun, there must be also an eternal Sunlight, and Christ must be eternal. Westcott on <580103>Hebrews 1:3 ? ?The use of the absolute timeless term w=n , ?being?, guards against the thought that the Lord?s sonship was by adoption, and not by nature. ajpau>gasma does not express personality, and carakth>r does not express co-essentiality. The two words are related exactly as oJmoou>siov and monogenh>v , and like those must be combined to give the fullness of the truth. The truth expressed thus antithetically holds good absolutely? In Christ the essence of God is made distinct; in Christ the revelation of God?s character is seen.? On Edwards?s view of the Trinity, together with his quotations from Ramsey?s Philosophical Principles, from which he seems to have derived important suggestions, see Allen, Jonathan Edwards, 338-376; G. P. Fisher, Edwards?s Essay on the Trinity, 110116.

(b) The names thus given to the second person of the Trinity, if they have any significance, bring him before our minds in the general aspect of Revealer, and suggest a relation of the doctrine of the Trinity to God?s immanent attributes of truth, love, and holiness. The prepositions used to describe the internal relations of the second person to the first are not prepositions of rest, but prepositions of direction and movement. The Trinity, as the organism of Deity, secures a life movement of the Godhead, a process in which God evermore objectifies himself and in the Son gives forth of his fullness. Christ represents the centrifugal action of the deity. But there must be centripetal action also. In the Holy Spirit the movement is completed, and the divine activity and thought returns into itself. True religion, in reuniting us to God, reproduces in us, in our limited measure, this eternal process of the divine mind. Christian experience witnesses that God in himself is unknown; Christ is the organ of external revelation; the Holy Spirit is the organ of internal revelation ? only he can give us an

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