overdid the idea of God?s transcendence. Angels must come in between God and the world. Gnostic intermediaries were the logical outcome. External works of obedience were alone valid. Christ preached, instead of this, a religion of the heart. Wendt, Teaching of Jesus, 1:52 ? ?The rejection of animal sacrifices and consequent abstaining from temple worship on the part of the Essenes, which seems out of harmony with the rest of their legal obedience, is most simply explained as the consequence of their idea that to bring to God a bloody animal offering was derogatory to his transcendental character. Therefore they interpreted the Old Testament command in an allegorizing way.?
Lyman Abbott: ?The Oriental dreams, the Greek defines and the Hebrew acts. All these influences met and intermingled at Alexandria. Emanations were mediations between the absolute, unknowable, all containing God, and the personal, revealed and holy God of Scripture. Asceticism was one result: matter is undivine, therefore get rid of it. License was another result: matter is undivine, therefore disregard it ? there is no disease and there is no sin ? the modern doctrine of Christian Science.? Kedney, Christian Doctrine, 1:360-373; 2:354, conceives of the divine glory as an eternal material environment of God, out of which the universe is fashioned.
The author of ?The Unseen Universe? (page 17) wrongly calls John Stuart Mill a Manichaean. But Mill disclaims belief in the personality of this principle that resists and limits God ? see his posthumous Essays on Religion. 176-195. F. W. Robertson, Lectures on Genesis, 4-16 ? ?Before the creation of the world all was chaos? but with the creation, order began? God did not cease from creation ?for creation is going on every day. Nature is God at work, Only after surprising changes, as in spring-time, do we say figuratively, ?God rests.?? See also Frothingham, Christian Philosophy.
With regard to this view we remark:
(a) The maxim ex nihilo nihil fit, upon which it rests, is true only in so far as it asserts that no event takes place without a cause. It is false, if ?it mean that nothing can ever be made except out of material previously existing. The maxim is therefore applicable only to the realm of second Causes, and does not bar the creative power of the great first Cause. The doctrine of creation does not dispense with a cause; on the other hand, it assigns to the universe a sufficient cause in God.
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