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was deified was, after the New Testament writers, in the letters of Ignatius, at the beginning of the second century.?

Gore, Incarnation, 179 ? ?The doctrine of the Trinity is not so much heard, as overheard, in the statements of Scripture.? George P. Fisher quotes some able and pious friend of his as saying: ?What meets us in the New Testament is the disjecta membra of the Trinity.? G. B. Foster: ?The doctrine of the Trinity is the Christian attempt to make intelligible the personality of God without dependence upon the world.? Charles Kingsley said that, whether the doctrine of the Trinity is in the Bible or no, it ought to be there, because our spiritual nature cries out for it. Shedd, Dogmatic Theology, I:250 ? ?Though the doctrine of the Trinity is not discoverable by human reason, it is susceptible of a rational defense, when revealed.? On New England Trinitarianism, see New World, June, 1896:272-295 ? art, by Levi L. Paine. He says that the last phase of it is represented by Phillips Brooks, James M. Whiton and George A. Gordon. These hold to the essential divineness of humanity and preeminently of Christ, the unique representative of mankind, who was, in this sense, a true incarnation of Deity. See also, L. L. Paine, Evolution of Trinitarianism, 141, 287.

Neander declared that the Trinity is not a fundamental doctrine of Christianity. He was speaking however of the speculative, metaphysical form which the doctrine has assumed in theology. But he speaks very differently of the devotional and practical form in which the Scriptures present it, as in the baptismal formula and in the apostolic benediction. In regard to this he says: ?We recognize therein the essential contents of Christianity summed up in brief.? Whiton, Gloria Patri, 10, 11, 55, 91, 92 ? ?God transcendent, the Father, is revealed by God immanent, the Son. This one nature belongs equally to God, to Christ, and to mankind, and in this fact is grounded the immutableness of moral distinctions and the possibility of moral progress? the immanent life of the universe is one with the transcendent Power; the filial stream is one with its paternal Fount. To Christ supremely belongs the name of Son, which includes all that life that is begotten of God. In Christ the before unconscious Son- ship of the world awakes to consciousness of the Father. The Father is the Life transcendent, above all; the Son is Life immanent, through all; the Holy Spirit is the Life individualized, in all. In Christ we have collectivism; in the Holy Spirit we have individualism; as Bunsen says: ?The chief power in the world is personality.??

For treatment of the whole doctrine, see Dorner, System of Doctrine, 1:344-465; Twesten, Dogmatik, and translation in Bibliotheca Sacra,

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