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(c) It is inconsistent with the Scriptural representations of God?s immutability, in maintaining that the Logos gives up the attributes of Godhead and his place and office as second person of the Trinity, in order to contract himself into the limits of humanity. Since attributes and substance are correlative terms, it is impossible to hold that the substance of God is in Christ, so long as he does not possess divine attributes. As we shall see hereafter, however, the possession of divine attributes by Christ does not necessarily imply his constant exercise of them. His humiliation indeed consisted in his giving up their independent exercise.

See Dorner, Unveranderlichkeit Gottes, in Jahrbuch fur deutsche Theologie, 1:361; 2:440; 3:579; esp. 1:390-412 ? ?Gess holds that, during the thirty-three years of Jesus? earthly life, the Trinity was altered. The Father no more poured his fullness into the Son, the Son no more with the Father sent forth the Holy Spirit, the world was upheld and governed by Father and Spirit alone without the mediation of the Son and the Father ceased to beget the Son. He says the Father alone has aseity; he is the only Monas. The Trinity is a family whose head is the Father but whose number and condition is variable. To Gess, it is indifferent whether the Trinity consists of Father, Son, and Holy Spirit, or (as during Jesus? life) of only one. But this is a Trinity in which two members are accidental. A Trinity that can get along without one of its members is not the Scriptural Trinity. The Father depends on the Son and the Spirit depends on the Son as much as the Son depends on the Father. To take away the Son is to take away the Father and the Spirit. This giving up of the actuality of his attributes, even of his holiness, on the part of the Logos is in order to make it possible for Christ to sin. But can we ascribe the possibility of sin to a being who is really God? The reality of temptation requires us to postulate a veritable human soul.?

(d) It is destructive of the whole Scriptural scheme of salvation, in that it renders impossible any experience of human nature on the part of the divine, for when God becomes man he ceases to be God, in that it renders impossible any sufficient atonement on the part of human nature. For mere humanity, even though its essence be a contracted and dormant deity, is not capable of a suffering which shall have infinite value, in that it renders impossible any proper union of the human race with God in the person of Jesus Christ. For where true deity and true humanity are both absent, there can be no union between the two.

See Dorner, Jahrbuch f. d. Theologie, 1:390 ? ?Upon this theory only an exhibitory atonement can be maintained. There is no real humanity that, in

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