essential Christ, revealing that in God which is essentially and eternally human.?

Pfleiderer, Philos. Religion. 1:196 ? ?The whole of humanity is the object of the divine love and it is an Emmanuel and Son of God. Its whole history is a continual incarnation of God. Indeed, it is said in Scripture that we are a divine offspring and that we live and move and have our being in God. But what lies potentially in the human consciousness of God is not on that account also manifestly revealed to it from the beginning.? Hatch, Hibbert Lectures, 175-180, on Stoic monism and Platonic dualism, tells us that the Stoics believed in a personal lo>gov and an impersonal u[lh , both of them modes of a single substance. Some regarded God as a mode of matter, natura naturata: ?Jupiter est quodcunque vides, quodcunque moveris? (Lucan, Phars., 9:579); others conceived of him as the natura naturans and this became the governing conception. The products are all divine but not equally so. Nearest of all to the pure essence of God is the human soul; it is an emanation or outflow from him, a sapling which is separate from and yet continues the life of the parent tree, a colony in which some members of the parent state have settled. Plato followed Anaxagoras in holding that mind is separate from matter and acts upon it. God is outside the world. He shapes it as a carpenter shapes wood. On the general subject of the union of deity and humanity in the person of Christ, see Herzog, Encyclopadie, art.: Christologie; Barrows, In Bibliotheca Sacra, 10:765; 26:83; also, Bibliotheca Sacra, 17:535; John Owen, Person of Christ, in Works. 1:223; Hooker, Ecclesiastical Polity, book v, chap. 51-56: Boyce, in Bap. Quar., 1870:385; Shedd, Hist. Doct., 1:403 sq.; Hovey, God with Us, 61- 88; Plumptre, Christ and Christendom, appendix; E. H. Johnson, The Idea of Law in Christology, in Bibliotheca Sacra, Oct 1889:509 625.

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