ejlhluqo>ta ? where we are taught not only the oneness of Christ?s person but also the distinctness of the constituent natures.
<430114> John 1:14 ? ?the Word became flesh, and dwelt [tabernacled] among us, and we beheld his glory?; 3:6 ? ?That which is born of the flesh is flesh?; <450718>Romans 7:18 ? ?in me, that is, in my flesh, dwelleth no good thing? <620402>1 John 4:2 ? ?Jesus Christ is come in the flesh.? Since ?flesh,? in Scriptural usage, denotes human nature in its entirety, there is as little reason to infer from these passages a change of the Logos into a human body, as a change of the Logos into a human soul. There is no curtailed humanity in Christ. One advantage of the monistic doctrine is that it avoids this error. Omnipresence is the presence of the whole of God in every place. <198509>Psalm 85:9 ? ?Surely his salvation is nigh them that fear him, That glory may dwell in our land? ? was fulfilled when Christ, the true Shekinah, tabernacled in human flesh and men ?beheld his glory, glory as of the only begotten from the Father, full of grace and truth?
( <430114>John 1:14). And Paul can say in <471209>2 Corinthians 12:9 ? ?Most gladly therefore will I rather glory in my weaknesses that the power of Christ may spread a tabernacle over me,? (b) It contradicts the two great classes of Scripture passages already referred to. It asserts, on the one hand, the divine knowledge and power of Christ and his consciousness of oneness with the Father and, on the other hand, the completeness of his human nature and its derivation from the stock of Israel and the seed of Abraham ( <400101>Matthew 1:1-16; <580216>Hebrews 2:16). Thus it denies both the true humanity and the true deity of Christ.
See the Scripture passages cited in proof of the Deity of Christ, pages 305-315. Gess himself acknowledges that, if the passages in which Jesus avers his divine knowledge and power and his consciousness of oneness with the Father refer to his earthly life, his theory is overthrown. ?Apollinarianism had a certain sort of grotesque grandeur in giving to the human body and soul of Christ an infinite divine pneu~ma . It maintained at least the divine side of Christ?s person. But the theory before us denies both sides.? While it so curtails deity that it is no proper deity, it takes away from humanity all that is valuable in humanity for a manhood that consists only in body is no proper manhood. Such manhood is like the ?half length? portrait, which depicted only the lower half of the man.
<400101> Matthew 1:1-16, the genealogy of Jesus, and <580216>Hebrews 2:16 ? ?taketh hold of the seed of Abraham? ? intimate that Christ took all that belonged to human nature.
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