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of his nature. Delitzsch, Bib. Psychol., 45-64 ? ?Personality is only the basis of the divine image ? it is not the image itself.? Bledsoe says there can be no created virtue or viciousness. Whedon (On the Will, 388) objects to this, and says rather: ?There can be no created moral desert, good or evil. Adam?s nature as created was pure and excellent, but there was nothing meritorious until he had freely and rightly exercised his will with full power to the contrary.? We add: Even then, there was nothing meritorious about it. For substance of these objections, see Philippi, Glaubenslehre, 2:346. Lessing said that the character of the Germans was to have no character. Goethe partook of this lack of cosmopolitan character. (Prof. Seely). Tennyson had Goethe in view when he wrote In The Palace of Art: ?I sit apart, holding no form of creed, but contemplating all.? And Goethe in probably still alluded to in the words: ?A glorious devil, large in heart and brain, That did love beauty only, Or if good, good only for its beauty?; see A. H. Strong, The Great Poets and their Theology, 331; Robert Browning. Christmas Eve: ?The truth in God?s breast Lies trace for trace upon ours impressed: Though he is so aright, and we so dim, We are made in his image to witness him.?

B. The image of God as consisting simply in man?s natural capacity for religion.

This view, first elaborated by the scholastics, is the doctrine of the Roman Catholic Church. It distinguishes between the image and the likeness of God. The former ( ^l,X, ? <010126>Genesis 1:26) alone belonged to man?s nature at its creation. The latter ( tWmD] ) was the product of his own acts of obedience. In order that this obedience might be made easier and the consequent likeness to God more sure, a third element not belonging to man?s nature was added. Added was a supernatural gift of special grace, which acted as a curb upon the sensuous impulses, and brought them under the control of reason. Original righteousness was therefore not a natural endowment, but a joint product of man?s obedience and of God?s supernatural grace.

Roman Catholicism holds that the white paper of man?s soul received two impressions instead of one. Protestantism sees no reason why both impressions should not leave been given at the beginning. Kaftan, in Am. Jour. Theology, 4:708, gives a good statement of the Roman Catholic view. It holds that the supreme good transcends the finite mind and its powers of comprehension. Even at the first it was beyond man?s created nature. The donum superadditum did not inwardly and personally belong to him. Now that he has lost it, he is entirely dependent on the church for

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