divine fullness of life in Christ. The Homoousios of the Nicene Creed was a great victory of the truth but the Nicene Fathers built better than they knew. The Unitarian Dr. Hedge praised them because they got at the truth, the logical conclusion of which was to come so long afterward; God and man are of one substance.? So Momerie, Inspiration, holds man?s nature to be the same in kind with God?s. See criticism of this view in Watts, New Apologetic, 133, 134. Homoiousios he regards as involving homoousios. This means that the divine nature is capable of fission or segmentation, to break off in portions and distribute among finite moral agents, the divine nature undergoing perpetual curtailment. Every man therefore, to some extent is inspired and evil, as truly an inspiration of God as, is good. Watts seems to us to lack the proper conception of the infinite as the ground of the finite and so not excluding it.
Lyman Abbott affirms that Christ is, ?not God and man, but God in man.? Christ differs from other men only as the flower differs from the bulb. As the true man, he is genuinely divine. Deity and humanity are not two distinct natures, but one nature. The ethico-spiritual nature, which is finite in man, is identical with the nature, which is infinite in God. Christ?s distinction from other men is therefore in the degree in which he shared this nature and possessed a unique fullness of life ? ?anointed with the Holy Spirit and with power? ( <441038>Acts 10:38). Phillips Brooks: ?To this humanity of man as a part of God ? to this I cling for I do love it, and I will know nothing else. Man is, in virtue of his essential humanity, partaker of the life of the essential Word. Into every soul, just so far as it is possible for that soul to receive it, God beats his life and gives his help.? Phillips Brooks believes in the redemptive indwelling of God in man, so that salvation is of man, for man, and by man. He does not scruple to say to every man:. ?You are a part of God.?
While we shrink from the expressions, which seem to imply a partition of the divine nature, we are compelled to recognize a truth, which these writers are laboring to express. The truth is namely of the essential oneness of all life, and of God in Christ as the source and giver of it. ?Jesus quotes approvingly the words of <198206>Psalm 82:6 ? ?I said, Ye are Gods.? Microscopic, indeed, but divine are we ? sparks from the flame of deity. God is the Creator, but it is through Christ as the mediating and as the final Cause. ?And we through him? ( <460806>1 Corinthians 8:6) = we exist for him, for the realization of a divine humanity in solidarity with him. Christ is at once the end and the instrumental cause of the whole process.? Samuel Harris, God the Creator and Lord of All, speaks of ?the essentially human in God, and the essentially divine in man.? The Son, or Word of God, ?when manifested in the forms of a finite personality, is the
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