Mason, Faith of the Gospel, 50, 51 ? ?Sabellius claimed that the Unity became a Trinity by expansion. Fatherhood began with the world. God is not eternally Father, nor does he love eternally. We have only an impersonal, unintelligible God, who has played upon us and confused our understanding by showing himself to us under three disguises. Before creation there is no Fatherhood, even in germ.?

According to Pfleiderer, Philos. Religion, 2:269, Origen held that the Godhead might be represented by three concentric circles; the widest, embracing the whole being, is that of the Father; the next, that of the Son, which extends to the rational creation; and the narrowest is that of the Spirit, who rules in the holy men of the church. King, Reconstruction of Theology, 192, 194 ? ?To affirm social relations in the Godhead is to assert absolute Tri-theism? Unitarianism emphasizes the humanity of Christ, to preserve the unity of God; the true view emphasizes the divinity of Christ, to preserve the unity.?

L . L. Paine, Evolution of Trinitarianism, 141, 287, says that three things characterize New England Trinitarianism:

1. Sabellian Patripassianism; Christ is all the Father there is, and the Holy Spirit is Christ?s continued life;

2. Consubstantiality, or community of essence, of God and man; unlike the essential difference between the created and the uncreated which Platonic dualism maintained, this theory turns moral likeness into essential likeness;

3. Philosophical monism, matter itself being but an evolution of Spirit? In the next form of the scientific doctrine of evolution, the divineness of man becomes a vital truth, and out of it arises a Christology that removes Jesus of Nazareth indeed out of the order of absolute Deity, but at the same time exalts him to a place of moral eminence that is secure and supreme.?

Against this danger of regarding Christ as a merely economic and temporary manifestation of God we can guard only by maintaining the Scriptural doctrine of an immanent Trinity. Moberly, Atonement and Personality, 86, 165 ? ?We cannot incur any Sabellian peril while we maintain ? what is fatal to Sabellianism ? that that which is revealed within the divine Unity is not only a distinction of aspects or of names, but a real reciprocity of mutual relation. One ?aspect? cannot contemplate, or be loved by, another? Sabellianism degrades the persons of Deity into aspects. But there can be no mutual relation between aspects. The heat

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