?be ye holy; for I am holy.? When Jesus turned from the young ruler ( <411023>Mark 10:23) he illustrated the first; <430829>John 8:29 illustrates the second: ?he that sent me is with me.? Lowrie, Doctrine of St. John, 51-57 ? ?God is light? ( <620105>1 John 1:5) indicates the character of God, moral purity as revealed, as producing joy and life, as contrasted with doing ill, walking in darkness, being in a state of perdition.?
Universal human conscience is itself a revelation of the holiness of God, and the joining everywhere of suffering with sin is the revelation of God?s justice. The wrath, anger, jealousy of God shows that this reaction of God?s nature is necessary. God?s nature is itself holy, just, and good. Holiness is not replaced by love, as Ritschl holds, since there is no self- impartation without self-affirmation. Holiness not simply demands in law, but imparts in the Holy Spirit; see Pfleiderer, Grundriss, 79 ? versus Ritschl?s doctrine that holiness is God?s exaltation, and that it includes love; see also Pfleiderer, Die Ritschl?sche Theologie, 53-63. Santayana, Sense of Beauty, 69 ? ?If perfection is the ultimate justification of being, we may understand the ground of the moral dignity of beauty. Beauty is a pledge of the possible conformity between the soul and nature, and consequently a ground of faith in the supremacy of the good.? We would regard nature however as merely the symbol and expression of God, and so would regard beauty as a ground of faith in his supremacy. What Santayana says of beauty is even more true of holiness. Wherever we see it, we recognize in it a pledge of the possible conformity between the soul and God, and consequently a ground of faith in the supremacy of God.
(b) Holiness is not a complex term designating the aggregate of the divine perfections. On the other hand, the notion of holiness is, both in Scripture and in Christian experience, perfectly simple, and perfectly distinct from that of other attributes.
Dick, Theol., 1:275 ? Holiness = venerableness, i.e., ?no particular attribute, but the general character of God as resulting from his moral attributes.? Wardlaw calls holiness the union of all the attributes, as pure white light is the union of all the colored rays of the spectrum (Theology, 1:618-634). So Nitzsch, System of Christ. Doct., 166; H. W. Beecher: ?Holiness = wholeness.? Approaching this conception is the definition of
W. N. Clarke, Christian Theology, 83 ? ?Holiness is the glorious fullness of the goodness of God, consistently held as the principle of his own action, and the standard for his creatures.? This implies, according to Dr. Clarke, 1. An inward character of perfect goodness:2. That character as the consistent principle of his own action; 3. The goodness which is the principle of his own action is also the standard for theirs.? In other words,
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