the Logos during the heavenly life of Christ. We may throw light on 1) by the figure of two concentric circles, on 2) by remembering that two earthly parents unite in producing a single child, on 3) by the illustration of latent memory, which contains so much more than present recollection and on 4) by the thought that body is the manifestation of spirit. Christ in his heavenly state is not confined to place.
Luther said that we should need ?new tongues? before we could properly set forth this doctrine, particularly a new language with regard to the nature of man. The further elucidation of the problems mentioned above will immediately occupy our attention. Our investigation should not be prejudiced by the fact that the divine element in Jesus Christ manifests itself within human limitations. This is the condition of all revelation.
<431409> John 14:9 ? ?he that hath seen me hath seen the Father?;
<510209> Colossians 2:9 ? ?in him dwelleth all the fullness of the Godhead bodily? = up to the measure of human capacity to receive and to express the divine. <580211>Hebrews 2:11 and <441726>Acts 17:26 both attribute to man a consubstantiality with Christ and Christ is the manifested God. It is a law of hydrostatics that the smallest column of water will balance the largest. Lake Erie will be no higher than the water in the tube connected therewith. So the person of Christ reached the level of God though limited in extent and environment; he was God manifest in the flesh.
Robert Browning, Death in the Desert: ?I say, the acknowledgment of God in Christ Accepted by thy reason, solves for thee All questions in the earth and out of it, And has so far advanced thee to be wise?; Epilogue to Dramatis Person«: ?That one Face, far from vanish, rather grows, Or decomposes but to recompose, Become my Universe that feels and knows. ?That face,? said Browning to Mrs. Orr, as he finished reading the poem, ?is the face of Christ. That is how I feel him.? This is his answer to those victims of nineteenth century skepticism for whom incarnate Love has disappeared from the universe, carrying with it the belief in God. He thus attests the continued presence of God in Christ, both in nature and humanity. On Browning as a Christian Poet, see A. H. Strong, The Great Poets and their Theology, 373-447; S. Law Wilson, Theology of Modern Literature, 181-226.
(c) Reason for mystery. The union of the two natures in Christ?s person is necessarily inscrutable, because there are no analogies to it in our experience. Attempts to illustrate it, on the one hand, from the union and yet the distinctness of soul and body (like iron and heat) and on the other hand from the union and yet the distinctness of Christ and the believer, of
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