Page 216 Note 1 Cf. his Grundriss, secs. 128, 129.
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Page 216 Note 2 ii. sees. 93, 94.
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Page 216 Note 3 Dogmatik, sec. 651
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Page 217 Note 1 Tyndall carries back this promise and potency to the original fire-mist. "For what are the core and essence of this hypothesis? Strip it naked, and you stand face to face with the notion that not alone the more ignoble forms of animalcular or animal life, not alone the nobler forms of the horse and lion, not alone the exquisite and wonderful mechanism of the human body, but that the human mind itself--emotion, intellect, will, and all their phenomena--were once latent in a fiery cloud."--Fragments, ii. p. 132
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Page 217 Note 2 Commentary on John, ii. p. 315 (Eng. trans.).
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Page 217 Note 3 John viii. 14.
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Page 218 Note 1 A good summary of the apostolic evidence will be seen in Dr. Whitelaw's How is the Divinity of Jesus depicted in the Gospels and Epistles?
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Page 218 Note 2 Cf. Weiss's Bib. Theol. of the New Testament, pp. 177-181 (Eng. trans.); Harnack's Dogmengeschichte, i. pp. 66-68.
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Page 218 Note 3 Cf. Baldensperger, Das Selbstbewusstsein Jesu, p. 152. "How does such a claim fit into the frame of a human consciousness? Such an assumption lies in fact beyond all our experience, also beyond the highest religious experience," etc.
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Page 219 Note 1 Seat of Authority, pp. 428, 429. Biedermann, Lipsius, Pfleiderer, Reuss, Reville, etc., all agrees in their estimate of John's doctrine. Wendt (Die Lehre Jesu, ii. pp. 450-476) seems to go back, and to explain the expressions in John only of an ethical Sonship. Cf. Appendix to Lecture.
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Page 220 Note 1 See Note A.--The Doctrine of Pre-Existence.
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Page 220 Note 2 It goes back to Baur, and to Ritschl Entstehung, p. 80 (1857), and has been adopted by Holsten, Hilgenfeld, Biedermann, Lipsius, Pfleiderer, etc. Biedermann states it succinctly thus;--"The Person, the I of Christ, has already, before His appearance in the earthly corporeity, in the flesh, preexisted in a pre-earthly condition with God as the <<Back
Page 220 Note 3 Christologie, pp. 225, 226, 243.
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Page 221 Note 1 1 Cor. xv. 47 (R.V.).
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Page 221 Note 2 See Weiss's criticism in Biblical Theology, i. pp. 410-412, and ii. p. 100; Meyer on 1 Cor. xv. 47; Dorner, System of Doctrine, iii. pp. 175, 176.
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Page 221 Note 3 Renan, Reuss, Sabatier, Weiss, etc., accept them all as Pauline.
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Page 221 Note 4 Cf. Bruce's Humiliation of Christ (Cunningham Lectures), pp. 21-28, 403-411.
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Page 221 Note 5 Dogmatik, p. 453.
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Page 221 Note 6 Urchristenthum, pp. 676, 695.
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Page 221 Note 7 Cf. Schmid, Bib. Theol. of New Testament, pp. 469-478 (Eng. trans.).
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Page 222 Note 1 2 Cor. viii. 9; Gal. iv. 4.
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Page 222 Note 2 1 Cor. viii. 6.
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Page 222 Note 3 Cf. Rom. i. 1-4, xvi. 25-27; 1 Cor. viii. 6. Bishop Lightfoot says: "The absolute universal mediation of the Son is declared as unreservedly in this passage from the First Epistle to the Corinthians ('One Lord Jesus Christ; through whom are all things, and we through Him'), as in any later statement of the apostle; and if all the doctrinal and practical inferences which it implicitly involves were not directly emphasised at this early date, it was because the circumstances did not yet require explicitness on these points."--Commentary on Colossians, pp. 188, 189.
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Page 222 Note 4 Cf. on above statements, Weiss, Biblical Theology, i. pp. 390-393.
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Page 222 Note 5 Rom. i. 7; 1 Cor. i. 3; 2 Cor. i. 2; Gal. i. 3.
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Page 222 Note 6 2 Cor. xiii. 14.
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Page 222 Note 7 Rom. ii. 16; 1 Cor. iv. 5.
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Page 222 Note 8 It is a noteworthy circumstance that nearly all the modern scholars agree in that interpretation of the strongest passage of all, Rom. ix. 5, "who is over all, God blessed for ever, Amen," which makes it refer to Christ. Thus, E.g., Rothe, Lipsius, Pfleiderer, Ritschl, Schultz, Weiss, etc.
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Page 223 Note 1 Cf. Reuss, History of Christian Theology, i. p. 397 (Eng. trans.). The passage is quoted below.
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Page 223 Note 2 Cf. Weiss, Introduction to New Testament, ii. p. 31 (Eng. trans.); Dr. A. B. Davidson, Hebrews, etc. A few, like Pfleiderer (who, however, thinks Apollos may have been the author), date it later.--Urchristenthum, p. 629.
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Page 223 Note 3 Cf. Weiss, ii. pp. 186-190; Reuss, ii. pp. 243, 244. Reuss says: "It is clear from the figures chosen that the intention of the theology is to establish at once the Divinity and the plurality of the Persons in the Godhead, side by side with the monotheistic principle."
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Page 223 Note 4 Heb. iv. 14.
Page 224 Note 1 Pfleiderer shares this view. See it criticised by Reuss, Christian Theology, i. pp. 308-312. Pfleiderer thinks, too, that the passage in Matthew, "Whosoever, therefore, shall break one of these least commandments," etc. (Matt. v. 19), is a blow aimed at Paul's antinomianism!--Hibbert Lectures, p. 178.
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Page 224 Note 2 "It is now pretty generally acknowledged that the date of this book is the year 68-69 A.D."--Pfleiderer, Hibbert Lectures, p. 153. Since the above was written, the hypothesis promulgated, by Vischer (1886), and favoured by Harnack, etc., has come into vogue, that the present book is a Christian workingup of an older Jewish Apocalypse, or of several such writings. See the views in Jülicher's Einleitung, pp. 181-183. Jülicher takes the date to be about 95 A.D. Dr. C. A. Briggs, who at first opposed this theory, now adopts it.
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Page 224 Note 3 History of Christian Theology, i. pp. 397, 398 (Eng. trans.).
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Page 225 Note 1 Hibbert Lectures, pp. 159-161.
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Page 225 Note 2 1 Pet. i. 2.
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Page 225 Note 3 1 Pet.i.20.
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Page 225 Note 4 1 Pet. i. 11.
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Page 226 Note 1 Cf. 1 Pet. i. 5, ii. 13, iii. 12.
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Page 226 Note 2 1 Pet. iii. 22.
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Page 226 Note 3 1 Pet. iv. 5.
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Page 226 Note 4 Biblical Theology of New Testament, i. p. 238.
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Page 226 Note 5 Urchristenthum, p. 659.
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Page 226 Note 6 James ii. 1, v. 7-9, 14, 15.
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Page 226 Note 7 Jude 4, 20, 21, 25 (R.V.).
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Page 226 Note 8 Acts iii. 13, 25, iv. 27. "Servant," in sense of Isaiah's "Servant of Jehovah."
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Page 226 Note 9 ii. 24, iii. 14.
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Page 226 Note 10 ii. 36, iii. 15.
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Page 226 Note 11 i. 21, 38, iii. 26, iv. 10-12, v. 30, 31.
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Page 226 Note 12 ii. 33.
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Page 226 Note 13 iii. 20, 21.
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Page 227 Note 1 Cf. Weiss, i. p. 180: "The Messiah who is exalted to this purio/thj must, of course, be a Divine Being, although, for the earliest proclamation, this conclusion gave no occasion for the consideration of the question on how far such an exaltation was rooted in the original nature of His Person."
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Page 227 Note 2 It is precisely the discourses of Jesus in the Fourth Gospel which Wendt, in his recent Die Lehre Jesu, is disposed to attribute to a genuine Johannine source. On the difference of style between the Johannine and the Synoptical discourses, Godet remarks: "The discourses of the Fourth Gospel, then, do not resemble a photograph, but the extracted essence of a savoury fruit. From the change wrought in the external form of the substance, it doss not follow that the slightest foreign element has been mingled with the latter."--Introduction to Commentary, p. 135 (Eng. trans.). The contrast, however, may be exaggerated, as shown by comparison of passages where the Synoptics and John cross each other.--Cf. Godet, Introduction, pp. 155-157.
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Page 228 Note 1 Harnack expresses himself very decidedly on this subject. "Neither the religious philosophy of Philo," he says, "nor the manner of thought out of which it originated, has exercised a provable influence on the first generation of Christian believers. . . . A Philonic element is also not provable in Paul. . . . The apprehension of the relation of God and the world in the Fourth Gospel is not the Philonic. Therefore, also, the Logos doctrine found there is essentially not that of Philo."--Dogmengeschichte, i. p. 99. See Note B.--Philo and the Fourth Gospel.
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Page 228 Note 2 Matthew, Mark, and Luke.
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Page 229 Note 1 Cf. on this, Bushnell's Nature and the Supernatural, chap. xii., "Water. marks on the Christian Doctrine," and Row's Jesus of the Evangelists.
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Page 229 Note 2 Cf. Dorner, Person of Christ, i. p. 55 (Eng. trans.), and System of Doctrine, iii. p. 170; Gess, Christi Person und Werk, i. p. 212. On the various views as to the meaning of the title, see Bruce, Humiliation of Christ, pp. 474-487 (Cunningham Lecture).
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Page 230 Note 1 Matt. xi. 27 (R.V.). .
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Page 230 Note 2 Matt. xi. 1-6; Luke iv.17-21, etc.
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Page 230 Note 3 Matt. v. 17.
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Page 230 Note 4 Matt. xiii. (Parables of Kingdom); Matt. v.-vii. (Sermon on Mount).
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Page 230 Note 5 Matt. xi. 28; Luke vii. 50.
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Page 230 Note 6 Matt. x. 37-39.
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Page 230 Note 7 Matt. ix. 2, 6.
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Page 230 Note 8 Matt. iii. 11, etc.
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Page 230 Note 9 Matt. xx. 28, xxi. 26-28, etc.
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Page 230 Note 10 Matt. xvi. 21, 27, xvii. 23, xx. 19, etc.
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Page 230 Note 11 Matt. xxv. 31-46, etc.
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Page 230 Note 12 Matt. vii. 21-23.
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Page 230 Note 13 Mark viii. 38, etc.
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Page 230 Note 14 Matt. xxv.; Luke xii. 11-27.
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Page 230 Note 15 Matt. xvi. 16, 17. 16 Matt. xxv. 64.
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Page 231 Note 1 Matt. xviii. 20.
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Page 231 Note 2 E.g., 2 Cor. v. 21; 1 Pet. ii. 22; 1 John iii. 5; Heb. iv. 15; Rev. iii. 14, etc. Cf. on this subject Ullmann's Sinlessness of Jesus, and Bushnell's Nature and the Sapernatural, x.
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Page 231 Note 3 Cf. Dorner's Person of Christ, v. pp. 121-131; System of Doctrine, iii. p. 261 (Eng. trans.).
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Page 231 Note 4 Der christl. Glaube, sec. 98 (ii. 78, 83).
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Page 231 Note 5 Leben Jesu, i. pp. 181-191.
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Page 231 Note 6 Dogmatik, ii. pp. 83, 108.
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Page 231 Note 7 Unterricht, p. 19.
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Page 231 Note 8 Geschichte Jesu, p. 248. Hase, however, only recognises the sinlessness of Jesus from His entrance on His public work. It was a sinlessness won by struggle.
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Page 231 Note 9 In his Dogmatik, see sketch in Pfleiderer's Dev. of Theol. pp. 177-182. Pfleiderer himself doubts the "psychological possibility" of sinless perfection, and does not ascribe it to Christ--Ibid. pp. 117, 118. In his Religionsphilosophie, i. p. 339 (Eng. trans.), he blames Schleiermacher for identifying "this personality so entirely with the ideal principle, that it is exalted to an absolute ideal, and indeed to a miraculous appearance." This affords a good standard for the measurement of Pfleiderer's general Christian position.
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Page 232 Note 1 Dogmatik, sec. 651, p. 569.
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Page 232 Note 2 Strauss acknowledges this when he says: "A sinless, archetypal Christ is not a hair's- breadth less unthinkable than one supernaturally born, with a Divine and human nature. "--Der Christus des Glaubens und der Jesus der Geschichte, p. 63. But Strauss himself bears high tribute to the perfection of Jesus. "In the attainment of this serene inward disposition, in unity with God, and comprehending all men as brethren, Jesus had realised in Himself the prophetic ideal of the New Covenant with the Law written in the heart; He had--to speak with the poet--taken the Godhead into His will. . . . In Him man made the transition from bondage to freedom."--Leben Jesu, p. 207 (1864).
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Page 232 Note 3 E.g., Matt. viii. 3, 7-10, 26.
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Page 232 Note 4 Matt. xi. 2. "Mighty works," in vers. 20, 21, 23, is literally "powers." "Works" is the favourite term in John.
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Page 232 Note 5 Matt. xi. 4, 5; Luke xi. 20. 6 John il. 11, etc.
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Page 233 Note 1 Cf. Godet's Lectures in Defence of the Christian Faith, iii., "The Miracles of Jesus Christ," p. 124 (Eng. trans.); and Pressense, Vie de Jesus, p. 373 (Eng. trans. p. 277).
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Page 233 Note 2 Matt. xxviii. 18-20.
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Page 233 Note 3 System of Doctrine, i. p. 351 (Eng. trans.).
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Page 233 Note 4 See Note C--The Resurrection of Christ and the Reality of His Divine Claim.
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Page 234 Note 1 Person of Christ, i. pp. 60, 61,
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Page 234 Note 2 John xx. 28.
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Page 234 Note 3 See Schleiermacher's views in Der christl. Glaube, ii. pp. 56, 57, 93, He says: "Inasmuch as all the human activity of Christ in its whole connection depends on this being of God in Him, and represents it, the expression is justified that in the Redeemer God became man, in a sense true of Him exclusively; as also each moment of His existence, so far as one can isolate it represents a new and similar incarnation of God and state of being incarnate; since always and everywhere, all that is human in Him proceeds out of that which is Divine."--Pp. 56, 57. He objects to the term "God-Man" as too definite.--P. 93.
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Page 236 Note 1 Rothe, Dogmatik, B. pp. 88, 107, etc.; Beyschlag, Leben Jesu, p. 191, etc.; Ritschl, Recht. und Ver. iii. pp. 364-393; Unterricht, p. 22; Lipsius, Dogmatik, p. 457. Cf. also Schultz, Lehre von der Gottheit Christi, pp. 536, 537; Herrmann, Verkehr des Christen mit Gott, pp. 42-62; Nitzsch, Evangelische Dogmatik, ii. p. 514, etc. [Beyschlag's views are further expounded in his New Testament Theology, since published and translated.]
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Page 236 Note 2 Schleiermacher, ii. p. 19; Lipsius, sec. 638.
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Page 236 Note 3 Der christl. Glaube, ii. pp. 40, 56. Cf. Lipsius, p. 492.
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Page 236 Note 4 Dogmatik, ii. pp. 88-97, 165-182.
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Page 236 Note 5 Leben Jesu, i. p. 191; Christologie, pp. 58, 84, etc.
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Page 237 Note 1 Unterricht, p. 22. It will be seen that this is a tolerably complex idea of "Godhead."
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Page 237 Note 2 Dogmatik, pp. 574, 575. Lipsius distinguishes between the "principle" of the Christian religion--which is that of religion absolutely--and the historical revelation of that principle in the Person and Work of Christ.--Pp. 535, 536. Yet this principle is not accidentally or externally bound up with Christ, as if He were only casually the first representative of it, or His work only the external occasion for the symbolical representation of the general activity of this principle in humanity.--Pp. 537, 538.
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Page 237 Note 3 John i. 12; 2 Pet. i. 4.
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Page 238 Note 1 Ritschl, Recht. und Ver. iii. p. 378.
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Page 239 Note 1 Ritschl, Recht. und Ver. pp. 383, 384, 407, 408. "In any other sense," he thinks, "the formula of the exaltation of Christ to the right hand of God is either without content for us, because Christ as exalted is directly bidden for us; or becomes the occasion of all possible extravagance (Schwarmerei)."--P. 407. Schleiermacher, Der christl. Glaube, pp. 84-88, 290-292; Lipsius, Dogmatik, pp. 494, 587.
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Page 239 Note 2 Dogmatik, pp. 165-182.
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Page 239 Note 3 Christologie, p. 84, etc.
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Page 240 Note 1 Dogmatik, ii. p. 172.
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Page 240 Note 2 Cf. his Christologie, p. 58; and Leben Jesu, p. 46.
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Page 240 Note 3 Rom. i. 4.
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Page 240 Note 4 Heb. ii. 17. Beyschlag would avoid some of these difficulties, if he kept consistently by the position that Christ is but the perfect realisation of the "Ebenbild" of humanity, which is fragmentarily realised in ail men,--is, in fact, simply the ideal Man; hut he seeks to establish a metaphysical distinction between Christ's humanity and ours, in virtue of which His personality is "originally and essentially" Divine, while ours is not.--Christologie, p. 58. See further on Beyschlag's views in Appendix.
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Page 242 Note 1 1 John iv. 16.
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Page 2 E.g. Thomasius, Gess, Ebrard, Kahnis, Luthardt, etc.
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Page 243 Note 1 Cf. Commentary on John, i. 14. Pressense and Gretillat are other French Kenoticists.
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Page 243 Note 2 For an able discussion of Kenotic theories see Professor Bruce's Humiliation of Christ, Lecture IV. (Cunningham Lectures).
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Page 243 Note 3 Isa. liii. 3.
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Page 244 Note 1 In a practical respect the chief gain is that we begin with the earthly side of Christ's humanity, and rise to the recognition of His Divinity; more stress is laid on the humanity which manifests the Divinity than formerly. See Kaftan's Brauchen wir ein neue Dogma? p. 54.
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Page 244 Note 2 Cf. on this subject of the Anhypostasia, as it is called, Schaff's Creeds of Christendom, pp. 32, 33; Dorner's System of Doctrine, iii. p. 254 (Eng. trans.); Bruce's Humiliation of Christ, pp. 427-430.
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Page 245 Note 1 This was Origen's view in the early Church. The Logos, he thought, united itself with an unfallen soul in the pro-existent state. Cf. De Principiis, Book ii. chap. vi.: "But since, agreeably to the faculty of free-will, variety and diversity characterised the individual souls, so that one was attached with a warmer love to the Author of its being, and another with a feebler and weaker regard, that soul, . . . inhering from the beginning of the creation, and afterwards, inseparably and indissolubly in Him, as being the Wisdom and Word of God, and the Truth and the true Light, and receiving Him wholly, and passing into His light and splendour, was made with Him an a pre-eminent degree one Spirit, according to the promise of the apostle to those who ought to imitate it, that 'be who is joined to the Lord is one spirit' (1 Cor. vi. 17). . . . Neither was it opposed to the nature of that soul, as a rational existence, to receive God, into whom, as stated above, as into the Word and the Wisdom and the Truth, it had already wholly entered. And therefore deservedly is it also called, along with the flesh which it had assumed, the Son of God, and the Power of God, the Christ, and the Wisdom of God, either because it was wholly in the Son of God, or because it received the Son of God wholly into itself."--Ante-Nicene Library trans. Origen's view may be compared with Rothe's, only that Rothe does not allow a separate personality in the Logos,
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Page 245 Note 2 John xvii. 5,
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Page 246 Note 1 An original relation of the Logos to humanity on the ground of the Incarnation, is already implied in the theology of Irenaeus, Clement, and Origen (cf. Dorner's History); is made prominent in recent Christological discussions in Germany; was the view of Maurice, etc.
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Page 247 Note 1 Even Hartmann recognises this. "If one sees in Jesus," he says, "only the eon of the carpenter Joseph and of his wife Mary, this Jesus and His death can as little redeem me from my sins as, say, Bismarck can do it," etc.--Selbstzersetzung, p. 92.
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Page 247 Note 2 In Memoriam.
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