universally communicable. It is as consonant with evolution to derive spiritual gifts from the second Adam, a solitary source, as it is to derive the natural man from the first Adam, a solitary source. See George Harris, Moral Evolution, 409; and A. H. Strong, Christ in Creation, 174.
Simon, Reconciliation, 308 ? ?Every man is in a true sense essentially of divine nature ? even as Paul teaches, qei~on ge>nov ( <441729>Acts 17:29). At the center, as it were, swathed in fold after fold, after the manner of a bulb, we discern the living, divine spark, impressing us qualitatively if not quantitatively, with the absoluteness of the great sun to which it belongs.? The idea of truth, beauty, right, has in it an absolute and divine quality. It comes from God yet from the depths of our own nature. It is the evidence that Christ, ?the light that lighteth every man? ( <430109>John 1:9), is present and is working within us.
Pfleiderer, Philos. of Religion, 1:272 ? ?That the divine idea of man as ?the son of his love? ( <510113>Colossians 1:13), and of humanity as the kingdom of this Son of God, is the immanent final cause of all existence and development even in the prior world of nature. This has been the fundamental thought of the Christian Gnosis since the apostolic age and I think that no philosophy has yet been able to shake or to surpass this thought, the corner stone of an idealistic view of the world.? But Mead, Ritschl?s Place in the History of Doctrine, 10, says of Pfleiderer and Ritschl: ?Both recognize Christ as morally perfect and as the head of the Christian Church. Both deny his pre-existence and his essential Deity. Both reject the traditional conception of Christ as an atoning Redeemer. Ritschl calls Christ God, though inconsistently, Pfleiderer declines to say one thing when he seems to mean another.?
The passages here alluded to abundantly confute the Docetic denial of Christ?s veritable human body, and the Apollinarian denial of Christ?s veritable human soul. More than this, they establish the reality and integrity of Christ?s human nature, as possessed of all the elements, faculties, and powers essential to humanity.
The reality and integrity of Christ?s divine nature have been sufficiently proved in a former chapter (see pages 305-315). We need only refer to the evidence there given, that, during his earthly ministry, Christ:
(a) Possessed a knowledge of his own deity.
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