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branches, trunk, and will finally trace their life to the root and to the seed from which it originally sprang. The race of man is one because it sprang from one head. Its members are not to be regarded atomistically, as segregated individuals; the deeper truth is the truth of organic unity. Yet we are not philosophical realists; we do not believe in the separate existence of universals. We hold, not to universalia ante rem, which is extreme realism nor to universalia post rem, which is nominalism but to universalia in re, which is moderate realism. Extreme realism cannot see the trees for the wood, nominalism cannot see the wood for the trees, and moderate realism sees the wood in the trees. We hold to ? universalia in re, but insist that the universals must be recognized as realities, as truly as the individuals are? (H. B. Smith, System, 319, note). Three acorns have a common life, as three spools have not. Moderate realism is true of organic things; nominalism is true only of proper names. God has not created any new tree nature since he created the first tree nor has he created any new human nature since he created the first man. I am but a branch and outgrowth of the tree of humanity.

Our realism then only asserts the real historical connection of each member of the race with its first father and head and such a derivation of each from him as makes us partakers of the character, which he formed. Adam was once the race and when he fell, the race fell. Shedd: ?We all existed in Adam in our elementary invisible substance. The Seyn of all was there though the Daseyn was not; the noumenon, though not the phenomenon, was in existence.? On realism, see Koehler, Realismus und Nominalismus; Neander, Ch. Hist., 4:356; Dorner, Person Christ, 2:377; Hase, Anselm, 2:77; F. E. Abbott, Scientific Theism, Introduction, 1-29, and in Mind, Oct. 1882:476, 477; Raymond, Theology, 2:30-33; Shedd, Dogmatic Theology, 2:69-74; Bowne, Theory of Thought arid Knowledge, 129-132; Ten Broeke, in Baptist Quay. Rev., Jan. 1892:1-26; Baldwin, Psychology, 280, 281; P. J. Hill, Genetic Philosophy, 186; Flours with the Mystics, 1:213; Case, Physical Realism, 17-19; Fullerton, Sameness and Identity, 88, 89, and Concept of the Infinite, 95-114.

The new conceptions of the reign of law and of the principle of heredity, which prevail in modern science, are working to the advantage of Christian theology. The doctrine of Adam?s Natural Headship is only a doctrine of the hereditary transmission of character from the first father of the race to his descendants. Hence we use the word imputation? in its proper sense ? that of a reckoning or charging to us of that which is truly and properly ours. See Julius Muller, Doctrine of Sin, 2:259-357, and esp. 328 ? ?The problem is that we must allow that the depravity, which all of Adam?s descendants inherit by natural generation, nevertheless

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