separableness. The divine-human union in him, accordingly, was before his death not yet completely actualized although its completion was from the beginning divinely assured.? 2:431 (Syst. Doct., 3:328) ? ?In spite of this becoming, inside of the Unio, the Logos is from the beginning united with Jesus in the deepest foundation of his being and Jesus? life has ever been a divine-human one, in that a present receptivity for the Godhead has never remained without its satisfaction. Even the unconscious humanity of the babe turns receptively to the Logos as the plant turns toward the light. The initial union makes Christ already the God-man but not in such a way as to prevent a subsequent becoming; for surely he did become omniscient and incapable of death, as he was not at the beginning.?

2:464 sq. (Syst. Doct., 3:363 sq.) ? ?The actual life of God, as the Logos reaches beyond the beginnings of the divine-human life. For if the Unio is to complete itself by growth, the relation of impartation and reception must continue. In his personal consciousness, there was a distinction between duty and being. The will had to take up practically and turn into action each new revelation or perception of God?s will on the part of intellect or conscience. He had to maintain, with his will, each revelation of his nature and work. In his twelfth year, he says: ?I must be about my Father?s business.? To Satan?s temptation: ?Art thou God?s Son?? he must reply with an affirmation that suppresses all doubt, though he will not prove it by miracle. This moral growth, as it was the will of the Father, was his task. He hears from his Father, and obeys. In him, imperfect knowledge was never the same with false conception. In us, ignorance has error for its obverse side. But this was never the case with him, though he grew in knowledge unto the end.? Dorner?s view of the Person of Christ may be found in his Hist. Doct. Person Christ, 5:248- 261; Glaubenslehre, 2:347-474 (Syst. Doct., 3:243-373).

A summary of his views is also given in Princeton Rev., 1873:71-87 ? Dorner illustrates the relation between the humanity and the deity of Christ by the relation between God and man, in conscience, and in the witness of the Spirit. So far as the human element was immature or incomplete, so far the Logos was not present, knowledge advanced to unity with the Logos and the human will afterwards confirmed the best and highest knowledge. A resignation of both the Logos and the human nature to the union is involved in the incarnation. The growth continues until the idea, and the reality, of divine humanity perfectly coincides. The assumption of unity was gradual in the life of Christ. His exaltation began with the perfection of this development.? Rothe?s statement of the theory can be found in his Dogmatik, 2:49-182; and in Bibliotheca Sacra, 27:386.

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