subject to him ( <490121>Ephesians 1:21, 22) and that he is now omnipresent ( <402820>Matthew 28:20).
(j) Infinite and finite in Christ. Our investigation of the Scripture teaching with regard to the Person of Christ leads us to three important conclusions. The first is that deity and humanity, the infinite and the finite, in him are not mutually exclusive. The second is that the humanity in Christ differs from his deity not merely in degree but also in kind. The third is that this difference in kind is the difference between the infinite original and the finite derivative, so that Christ is the source of life, both physical and spiritual, for all men.
Our doctrine excludes the view that Christ is only quantitatively different from other men in whom God?s Spirit dwells. He is qualitatively different, in that he is the source of life and they the recipients. Not only is it true that the fullness of the Godhead is in him alone but it is also true that he is himself God, self-revealing and self-communicating, as men are not. Yet we cannot hold with E. H. Johnson, Outline of Systematic Theology, 176- 178, that Christ?s humanity was of one species with his deity, but not of one substance. We know of but one underlying substance and ground of being. This one substance is self-limiting, and so self-manifesting, in Jesus Christ. The determining element is not the human but the divine. The infinite Source has a finite manifestation but in the finite we see the Infinite; <470519>2 Corinthians 5:19 ? ?God was in Christ reconciling the world unto himself?; <431409>John 14:9 ? ?he that hath seen me hath seen the Father.? We can therefore agree with the following writers who regard all men as partakers of the life of God, while yet we deny that Christ is only a man, distinguished from his fellows by having a larger share in that life than they have.
J. M. Whiton: ?How is the divine spirit which is manifest in the life of the man Christ Jesus to be distinguished, qua divine, from the same divine spirit as manifested in the life of humanity? I answer, that in him, the person Christ, dwelleth the fullness of the Godhead bodily. I emphasize fullness and say: The Godhead is alike in the race and in its spiritual head, but the fullness is in the head alone, a fullness of course not absolute, since circumscribed by a human organism, but a fullness to the limits of the organism. Essential deity cannot be ascribed to the human Christ, except as in common with the race created in the image of God. Life is one and all life is divine.? Gloria Patri, 88, 23 ? ?Every incarnation of life is pro tanto and in its measure an incarnation of God. God?s way is a perpetually increasing incarnation of life whose climax and crown is the
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