however, is characteristic of his later, rather than his earlier, writings; compare the Ode on Christ?s Nativity with Paradise Lost, 3:383-391; and see Masson?s Life of Milton, 1:39; 6:823, 824; A. H. Strong, Great Poets and their Theology, 260-262.
Dr. Samuel Clarke, when asked whether the Father who had created could not also destroy the Son, said that he had not considered the question. Ralph Waldo Emerson broke with his church and left the ministry because he could not celebrate the Lord?s Supper ? it implied a profounder reverence for Jesus than he could give him. He wrote: ?It seemed to me at church today, that the Communion Service, as it is now and here celebrated, is a document of the dullness of the race. How these, my good neighbors, the bending deacons, with their cups and plates, would have straightened themselves to sturdiness, if the proposition came before them to honor thus a fellowman?; see Cabot?s Memoir, 314. Yet Dr. Leonard Bacon said of the Unitarians that ?it seemed as if their exclusive contemplation of Jesus Christ in his human character as the example for our imitation had wrought in them an exceptional beauty and Christ-likeness of living.?
Chadwick, Old and New Unitarian Belief, 20, speaks of Arianism as exalting Christ to a degree of inappreciable difference from God, while Socinus looked upon him only as a miraculously endowed man, and believed in an infallible book. The term ?Unitarians,? he claims, is derived from the ?Uniti,? a society in Transylvania, in support of mutual toleration between Calvinists, Romanists, and Socinians. The name stuck to the advocates of the divine Unity, because they were its most active members. B. W. Lockhart: ?Trinity guarantees God?s knowableness. Arius taught that Jesus was neither human nor divine, but created in some grade of being between the two, essentially unknown to man. An absentee God made Jesus his messenger, God himself not touching the world directly at any point, and unknown and unknowable to it. Athanasius on the contrary asserted that God did not send a messenger in Christ, but came himself, so that to know Christ is really to know God who is essentially revealed in him. This gave the Church the doctrine of God immanent, or Emanuel, God knowable and actually known by men, because actually present.? Chapman, Jesus Christ and the Present Age, 14 ? ?The world was never further from Unitarianism than it is to-day; we may add that Unitarianism was never further from itself.? On the doctrines of the early Socinians, see Princeton Essays, 1:195. On the whole subject, see Blunt, Dictionary of Heretical Sects, art.: Arius; Guericke, Hist. Doctrine, 1:313, 319. See also a further account of Arianism in the chapter of this Compendium on the Person of Christ.
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