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The list would be as follows: Gess (the Logos gave up all divine attributes), Thomasius (the Logos gave up relative attributes only), True View (the Logos gave up the independent exercise of divine attributes), Old Orthodoxy (Christ gave up the use of divine attribute and Anselm (Christ acted as if he did not possess divine attributes). The full exposition of the classical passage with reference to the humiliation, namely,

<501405> Philippians 2:5-8, we give below, under the next paragraph, pages 705, 706. Brentius illustrated Christ?s humiliation by the king who travels incognito. But Mason, Faith of the Gospel, 158, says well that ?to part in appearance with only the fruition of the divine attributes would be to impose upon us with a pretense of self-sacrifice but to part with it in reality was to manifest most perfectly the true nature of God.?

This same objection lies against the explanation given in the Church Quarterly Review, Oct. 1891:1-30, on Our Lord?s Knowledge as Man: ?If divine knowledge exists in a different form from human and a translation into a different form is necessary before it can be available in the human sphere, our Lord might know the day of judgement as God and yet be ignorant of it as man. This must have been the case if he did not choose to translate it into the human form. But it might also have been incapable of translation. The processes of divine knowledge may be far above our finite comprehension.? This seems to us to be a virtual denial of the unity of Christ?s person, and to make our Lord play fast and loose with the truth. He either knew, or he did not know and his denial that he knew makes it impossible that he should have known in any sense.

2. The stages of Christ?s humiliation.

We may distinguish

(a) that acts of the pre-incarnate Logos by which, in becoming man, he gave up the independent exercise of the divine attributes.

(b) His submission to the common laws which regulate the origin of souls from a preexisting sinful stock, in taking his human nature from the Virgin, a human nature which only the miraculous conception rendered pure.

(c) His subjection to the limitations involved in a human growth and development, reaching the consciousness of his son-ship at his twelfth year and working no miracles till after the baptism.

(d) The subordination of himself as a servant, in state, knowledge, teaching and acts, to the control of the Holy Spirit so lives not independently.

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